Section 


THE    BOOK    OF    JOB 

THE  POETIC  PORTION 

VERSIFIED,    WITH    DUE    REGARD    TO    THE 
LANGUAGE  OF  THE  AUTHORIZED  VER- 
SION.   A    CLOSER    ADHERENCE    TO 
THE    SENSE    OF    THE    REVISED 
VERSIONS,    AND    A    MORE 
LITERAL  TRANSLATION 
OF   THE    HEBREW 
ORIGINAL 

WITH   AN 

INTRODUCTORY   El^AY 

ADVANCING   NEW  VIEWI 

AND 

EXPLANATORY  NOTES 

QUOTINQ  MANY  EMINENT   AUTHORITIES 

HOMER  B.    SPRAGUE,  Ph.D. 

rORMEnLY     PROFESSOR    IN    CORNELL   UNIVERSITY,    AFTERWARDS 

PRESIDENT    OF   THE    UNIVERSITY    OF   NORTH    DAKOTA    AND 

LECTURER      IN      DREW     THEOLOGICAL      SEMINARY, 

EDITOR  OF  MANY  ANNOTATED  MASTERPIECES 

OF  CHAUCER,   SHAKESPEARE,   MILTON, 

GOLDSMITH,     SCOTT,     IRVING, 

CARLYLE,    ETC. 


BOSTON 

SHERMAN,  FRENCH  &  COMPANY 

1913 


COPYEIGHT,    1913 

Sherman,  French  &  Company 


TO 

THE  ALUMNI  OP 

THE  UNIVERSITIES  OP 

YALE,  CORNELL,  and  NORTH  DAKOTA, 

IN  WHICH,  RESPECTIVELY,  THE  AUTHOR  WAS 

STUDENT.  PROFESSOR,  AND  PRESIDENT; 

TO   THE 

MANY  HUNDREDS  OF  HIS  SURVIVING  PUPILS, 

AND  TO  ALL  WHO  LOVE  LOFTY  POETRY, 

THIS  VERSION  OF  THE  GREAT  HEBREW  MASTERPIECE 

IS  RESPECTFULLY 

DEDICATED 


CONTENTS 

PAGE 

Preface 1 

The  Poetic  Structure 7 

Introductory  Essay 11 

The  Persons ,     .     •     .     .55 

The  Prologue       .     .     .    t.;     .     ..    ....     57 

The  Poetic  Text      ......:..     63 

The  Epilogue       ....:.....  160 

Abbreviations    ........         .  162 

Explanatory  Notes 165 

Bibliography 231 

Index  of  Words  and  Phrases   ......  234 


iPREFACE 

In  the  preparation  of  this  work,  as  of  all  the  mas- 
terpieces he  has  annotated,  the  editor's  aim  has  been 
to  popularize  a  portion  of  the  world's  greatest  litera- 
ture. Such  literature  ought  not  to  be  merely  the 
luxury  of  a  few,  but  should  become,  if  possible,  a  joy 
and  an  inspiration  to  the  many. 

Perhaps  on  a  much  larger  scale  than  we  are  wont 
to  imagine,  high  thinking  may  coexist  with  plain  liv- 
ing. Into  this  particular  structure,  the  Book  of  Job, 
admittedly  the  finest  literary  creation  of  Semitic 
genius,  the  average  man  and  woman  should  be  en- 
couraged to  enter. 

Especially  should  it  be  made  the  subject  of  study 
in  every  Bible  class,  and  equally  with  the  master- 
pieces of  Shakespeare  and  Milton  in  all  the  higher 
seminaries  of  learning.  How  to  make  it  instantly 
and  permanently  attractive  is  the  problem. 

To  this  end  it  is  quite  important  to  show  both  to 
eye  and  ear  that  here  is  a  true  poem. 

Within  the  last  hundred  years  several  translations 
have  with  more  or  less  skill  presented  to  the  reader 
something  of  the  ancient  form.  Recently  the  prin- 
ter's art  has  been  still  more  utilized  to  make  visible 
the  curious  parallelisms  of  lines  and  groups  of  lines 
and  the  symmetry  of  the  whole. 

1 


2  THE  BOOK  OF  JOB 

Mere  form,  however,  is  not  suflSxjient.  A  principal 
basis  of  most  poetry,  as  of  all  music,  is  in  sound.  To 
begin  each  line  with  a  capital,  and  then  utterly  dis- 
regard metre,  is  a  mockery.  It  "  keeps  the  word 
of  promise  to  the ''  eye,  and  "  breaks  it  to  the  "  ear 
and  thence  to  the  soul.  Instead  of  floating  sympa- 
thetically on  rhythmic  undulations,  the  reader  is  too 
often  made  to  feel  himself  balked,  jolted,  staggered, 
or  even  upset,  by  prosiest  discords. 

Kecognizing  with  Cowper  that 

"  There  is  in  souls  a  sympathy  with  sounds," 

"we  hope  to  be  looked  upon  leniently  for  this  attempt, 
however  imperfect,  to  render  into  responsive  verse,  on 
a  somewhat  new  plan,  each  line  for  the  most  part 
exactly  corresponding  to  the  original,  the  wisdom, 
pathos,  beauty,  and  sublimity  of  this  masterpiece. 
It  should  be  gratifying  to  all,  if  some  hand,  more 
skilful  than  ours,  should  build  better  on  this  founda- 
tion. 

In  the  present  state  of  Semitic  scholarship  we  can- 
not hope  to  ascertain  with  certainty  the  exact  metri- 
cal value  of  all  the  Hebrew  letters,  vowel  points, 
accents,  music  signs,  etc.;  and,  if  we  could,  it  were 
even  then  questionable  whether  a  satisfactory  result 
would  be  gained  by  any  attempt  to  reproduce  it.  In 
this  direction  Professor  George  H.  Gilbert,  in  his 
The  Poetry  of  Job,  has  displayed  much  learning 
and  skill;  but  his  attempts,  however  ingenious,  to 
reproduce  the  original  tones,  metres,  or  quantities, 
sometimes  result  in  a  sort  of  "  hop-skip-and-jump  " 


PEEFACE  3 

movement  seemingly  at  variance  with  grace,  dignity, 
and  power. 

A  more  serious  fault  has  characterized  some  of  the 
essays  at  turning  the  body  of  the  book  into  verse. 
In  the  King  James  version  especially,  there  are 
familiar  passages  to  which  we  cling  lovingly  for  their 
sweet  and  noble  diction.  But  the  versifier,  in  spite 
of  himself,  is  liable  to  drift  away  from  the  choice 
phraseology  and  sometimes  from  the  real  thought, 
transmuting  elegant  prose  into  indifferent  or  irrele- 
vant verse.  Professor  E.  W.  Eaymond's  scholarly 
translation,  perhaps  the  most  felicitous  in  rhyme,  re- 
minds us  of  Bentley^s  oft-quoted  comment  on  Pope's 
masterly  paraphrase  of  the  Iliad,  "  A  pretty  poem, 
Mr.  Pope ;  but  you  must  not  call  it  Homer ! '' 

The  editor  has  commonly  adhered  to  the  interpre- 
tations given  in  the  recent  Ee vised  Versions  (Eng- 
lish 1881-1885,  and  American  1897-1901),  pre- 
ferring, however,  if  the  sense  is  in  substance  the 
same,  the  language  of  the  Authorized  Version 
(1611). 

But  in  all  these  versions  there  is  a  good  deal  of 
padding!  Accordingly  he  has  often  ventured  upon 
a  closer  translation,  making  much  use  of  the  alterna- 
tive marginal  readings,  rejecting  all  superfluous 
words,  and  relying  on  the  great  lexicons  of  Gesenius 
and  B.  Davidson.  He  has  found  extremely  valuable 
the  masterly  translation  and  notes  of  Dr.  T.  J. 
Conant  in  the  Eevised  Version  of  the  American  Bible 
Union,  containing  in  parallel  columns  on  each  page 
the  Authorized  Version,  the  original  Hebrew  text, 
and   Conant's   translation.    Very   valuable  too  has 


4  THE  BOOK  OF  JOB 

been  the  standard  work  of  Dr.  A.  B.  Davidson  in 
The  Cambridge  Bible  for  Schools  and  Colleges 
(1889)  ;  also  the  learned,  interesting,  and  instructive 
notes  of  Dr.  F.  0.  Cook,  Canon  of  Exeter,  in  the 
Bible  Commentary  (1886)  ;  the  slashing  critical  notes 
and  multitudinous  emendations  of  Professor  C.  Sieg- 
fried of  the  University  of  Jena  in  the  so-called 
"' Polychrome  Edition''  (Leipzig,  1893).  Dr.  John 
F.  Genung's  "The  Epic  of  the  Inner  Life,''  does 
credit  to  his  head  and  heart.  Dr.  J.  T.  Marshall's 
notes  on  Job  in  The  American  Commentary  on  the 
Old  Testament  (1904)  have  been  found  worthy  of 
careful  consideration.  Professor  A.  ,S.  Peake's  notes 
on  Job  in  The  New  Century  Bible  (1905)  should 
be  studied.  Last  but  not  least  is  the  compact  and 
scholarly  work  of  Dr.  S.  E.  Driver,  Professor  of  He- 
brew at  Oxford  (1906).  The  splendid  work  of  Dr. 
Albert  Barnes  in  two  volumes  (1881)  should  not 
pass  unmentioned,  nor  the  translation  and  notes  of 
Dr.  George  E.  Noyes  (1827).  To  all  of  these  and  to 
some  other  publications  the  editor  is  much  indebted. 
See  the  appended  Bibliography.^ 

As  the  Hebrew  original  is  wonderfully  concise  and 
therefore  pungent  and  powerful,  the  editor  has  clung 
closely  to  it,  sometimes  at  the  risk  of  obscurity;  and 

1  Since  writing  the  foregoing',  two  important  works  have  issued 
from  the  English  press;  The  Dramatic  Poem  of  Job  by  W.  Jennings, 
M.A.,  and  Job  and  the  Problem  of  Suffering  by  T.  F.  Royds,  B.D, 
Jennings  aims  to  render  with  exactness  the  substance  of  the  orig- 
inal poetic  text,  each  line  commonly  with  four  rhythmic  beats  or 
accents  and  ending  with  a  trochee.  The  same  objection  lies  to 
this  as  to  Gilbert's  above  mentioned.  The  fact  is  that  as  a  rule, 
there  is  no  adequate  substitute  for  the  stately  English  heroic  verse. 
Royds'  work,  The  Problem  of  Suffering,  is  also  masterly.  Both 
are  "up  to  date"    (1912). 


PREFACE  5 

60  in  numerous  instances  has  effected  a  very  desirable 
condensation. 

As  a  means  of  gaining  a  true  metrical  form,  and 
also  to  conform  to  Pope's  rule, 

"  The  sound  should  seem  an  echo  to  the  sense," 

a  simple  transposition  of  words  has  often  sufficed. 
Iambics  have  been  made  the  basis  but,  as  in  some  of 
the  best  English  poems,  the  verse  glides  easily  into 
trochaic,  or  even  into  dactylic  or  anapestic.  There 
has  been  no  attempt  to  restrict  the  verses  to  pentam- 
eter. 

To  -avoid  the  common  fault  of  making  tame  by 
dilution,  some  of  the  ellipses  and  abrupt  ejaculations 
of  the  original  text  have  been  reproduced.  In  a  few 
instances,  notably  in  the  celebrated  passage,  chapter 
xix,  25,  26,  27,  the  exact  order  of  the  words  in  the 
Hebrew  has  been  reproduced. 

Into  the  discussion  of  many  interesting  problems 
raised  by  the  book,  we  do  not  care  to  enter  here. 
Such  among  others  is  the  question  of  its  authorship, 
its  date,  its  original  unity;  of  suspected  later  addi- 
tions, as  the  speeches  of  Elihu,  the  description  of 
behemoth  and  leviathan;  the  question  of  the  missing 
third  speech  of  Zophar,  and  the  possible  dislocation 
of  passages.  We  may  be  pardoned  for  boldness  in 
making  repeatedly  a  new  suggestion  explanatory  of 
Job's  manifest  inconsistencies  and  audacities  as  the 
text  stands  in  the  usual  versions.  It  is  this:  that 
in  the  midst  of  his  terrible  torture  his  disease  affects 
his   brain,   his   reason   gives  way,   dark   aberrations 


e  THE  BOOK  OF  JOB 

alternate  with  lucid  intervals.  In  one  of  the  latter 
he  utters  the  great  discourse  on  Wisdom  in  chapter 
xxviii  and  the  lovely  reminiscences  of  chapter  ixix. 

To  Professor  Eobert  W.  Rogers,  D.D.,  Theodore 
T.  Hunger,  D.D.,  Robert  Stuart  MacArthur,  D.D., 
William  R.  Huntington,  D.D.,  and  to  the  editor's 
learned  classmate,  Jacob  Cooper,  D.D.,  among  others, 
thanks  are  due  for  valuable  suggestions. 

The  preparation  of  this  work  has  been  a  labor  of 
love,  bringing  day  by  day  at  intervals  for  many  years 
its  "exceeding  great  reward.''  If  its  publication 
shall  contribute  in  even  a  small  degree  to  make  this 
masterpiece  more  extensively  read  and  more  highly 
appreciated,  the  editor  will  be  well  content. 

Newton,  Mass. 


THE  POETIC  STRUCTURE 

Substantially  following  some  of  the  most  recent  au- 
thorities, we  have  endeavored  to  exhibit  much  of  the 
parallelism  of  the  poem. 

Into  any  analysis  or  discussion  of  the  poetic  sys- 
tem in  the  Hebrew  original,  we  deem  it  needless  to 
enter  here.  The  most  superficial  reader,  however, 
may  discern  a  certain  fitness  of  the  varying  forms 
—  bimembral,  stanza-like,  strophic  or  antistrophic, 
logical  or  rhetorical  —  to  express  w4th  concinnity  the 
changing  thought,  imagery,  sentiment,  or  emotion. 

Objection  is  sometimes  made  to  an  alleged  arti- 
ficiality with  which  the  book  as  a  whole  and  in  every 
part  has  been  constructed,  as  if  art  were  inconsistent 
with  inspiration.  But  inasmuch  as  speech,  if  not 
thought  itself,  in  its  higher  moods  is  rhythmical, 
and  Art  often  serves  Nature  most  faithfully  when  it 
utters  the  soul  in  measured  sound,  it  can  hardly 
savor  of  irreverence  to  claim  this  poet  as  an  artist. 

Those  church  hymns  and  anthems  which  lift  us 
highest  on  the  wings  of  song  are  often  products  of 
the  most  painstaking  skill.  Artificiality  is  no  more 
chargeable  here  than  in  the  exquisite  symmetry  of  a 
fern  or  a  feather. 

We  would  serve  especially  the  average  reader;  but 
fortunate  are  the  few  who  can  command  the  time, 

7 


8  THE  BOOK  OF  JOB 

the  taste,  the  learning,  and  the  sensibility,  to  make 
a  scientific  study  of  Hebrew  poetry,  and  to  appreci- 
ate the  reasons  for  rhythmic,  rhetorical,  or  logical 
variation  in  the  structure. 

Such  will  find  it  not  unprofitable  to  discriminate 
and  classify  parallel  lines  as  similar  or  dissimilar; 
parallelisms  as  echo-like,  antithetic,  cumulative, 
etc.;  parallel  groups  as  stanzas  (couplets,  tercets, 
quatrains,  quintets,  sestets,  septets,  etc.)  ;  strophes, 
antistrophes,  climaxes,  inversions,  introversions,  du- 
plications, interlacings,  refrains,  etc. ;  and,  in  them 
all,  to  point  out  the  reasons  for  the  marvelous  corre- 
spondences, "  thought- rh^nnes,'^  that  underlie  the  vis- 
ible resemblances  and  differences.  The  effort,  too,  if 
long  continued,  would  give  a  fine  discipline  both  in 
logic  and  in  esthetics.     (See  the  Preface.) 

For  such,  the  material  is  abundant  and  easily  ac- 
cessible. More  or  less,  for  a  century  and  a  half,  the 
technique  has  been  discussed  by  eminent  scholars, 
beginning  not  later  than  the  interesting  "  Lectures  on 
the  Poetry  of  the  Hebrews  ^'  by  Bishop  Lowth 
(1753),  and  coming  down  to  the  views  of  the  gifted 
Professors  Genung,  Gilbert,  Moulton,  Jennings,  and 
other  scholars  of  recent  date. 


I  call  the  Book  of  Jobj  apart  from  all  the- 
ories about  it,  one  of  the  grandest  things  ever 
written  with  pen.  One  feels,  indeed,  as  if  it 
were  not  Hebrew;  such  a  noble  universality, 
different  from  noble  patriotism  or  sectarian- 
ism, reigns  in  it.  A  noble  Book;  all  men's 
Book! 

It  is  our  first,  oldest  statement  of  the  never- 
ending  Problem, —  man's  destiny,  and  God's 
ways  with  him  here  in  this  earth.  And  all  in 
such  free  fitDwing  outlines;  grand  in  its  sin- 
cerity, in  its  simplicity;  in  its  epic  melody, 
and  repose  of  reconcilement.  There  is  the  see- 
ing eye,  the  mildly  understanding  heart.  So 
true  every  way;  true  eyesight  and  vision  for 
all  things;  material  things  no  less  than  spir- 
itual :  the  Horse, — "  hast  thou  clothed  his  neck 
with  thunder?  " —  he  "  laughs  at  the  shaking  of 
the  spear !  "  Such  living  likenesses  were  never 
since  drawTi. 

Sublime  sorrow,  sublime  reconciliation;  old- 
est choral  melody  as  of  the  heart  of  mankind; 
—  so  soft  and  great;  as  the  summer  midnight, 
as  the  world  with  its  seas  and  stars!  There 
is  nothing  written,  I  think,  in  the  Bible  or 
out  of  it,  of  equal  literary  merit. —  Caelyle, 
Heroes  and  Hero  Worship,  1840. 


la 


INTRODUCTOEY  ESSAY 

THE  BOOK  OF  JOB:   HISTORY   OR  ALLEGORY? 

No  important  literary  production  is  involved  in 
more  obscurity.  Notwithstanding  thorough  investi- 
gations by  many  scholars  extending  through  cen- 
turies, its  author  is  unknown,  his  nationality  18 
doubtful,  his  period  undetermined,  even  his  purpose 
conjectural.  At  first  glance  the  great  central  figure 
seems  full  of  contradictions.  He  passes  suddenly 
from  hope  to  despair,  from  meekness  to  audacity, 
from  narrowest  introspection  to  widest  observation, 
from  intense  subjectivity  to  most  realistic  word- 
painting. 

Even  the  literary  classification  of  the  work  is  mat- 
ter of  dispute.  In  view  of  its  progressively  vehe- 
ment dialogue,  though  it  has  little  of  the  spectacular, 
less  of  movement,  and  with  slight  exception  nothing 
of  character  development,  most  critics  have  chosen 
to  call  it  a  drama.  Without  visible  action  on  a 
scale  of  world-wide  or  national  interest,  the  versified 
portion,  more  than  nine  tenths  of  the  whole,  has  been 
termed  by  a  scholarly  translator  ^  The  Epic  of  the 
Inner  Life.  Abounding  in  complex  structure  and 
lofty  sentiment  —  interspersed  passages  of  feeling  so 

1  John  F.  Genung,  D.D. 

11 


12  THE  BOOK  OF  JOB 

highly  wrought,  and  workmanship  so  elaborate  and 
artistic,  as  to  be  plausibly  denominated  strophes, 
antistrophes,  sonnets,  hymns,  or  even  odes  —  yet  as 
a  whole  it  would  hardly  be  characterized  as  simply 
lyric.  Set  in  a  framework  of  startling  events  it  has 
numerous  pictures,  faithful  pen-drawings,  some  of 
them  highly  colored,  yet  it  is  not  mainly  descriptive. 
Maugre  its  scenic  beginning  and  ending  and  its  vary- 
ing moods,  it  is  lacking  in  incident  as  a  whole,  and 
therefore  not  classed  as  narrative.  Unquestionably 
it  is  for  the  most  part  a  religious  discussion,  yet  so 
imaginative  and  surcharged  with  emotion  that  no 
one  would  style  it  a  didactic  treatise.  Its  personal 
experiences,  punctuated  by  volcanic  outbursts  of  pas- 
sion, with  solemn  appeals,  bitter  irony,  eloquent 
moralizing,  delightful  reminiscences,  pathetic  mean- 
ings, stern  imprecation,  all  tell  a  story  of  unparal- 
leled sufferings  by  an  innocent  victim  of  a  seemingly 
merciless  inquisitor;  yet  we  hesitate  to  name  it  a 
biography,  or,  as  Luther  did,  a  real  history. 

But  it  is  not  important  to  label  correctly  the  out- 
ward form  of  this  sevenfold  blending  of  elements 
dramatic,  epic,  lyric,  descriptive,  narrative,  didactic, 
and  biographical.  More  fruitful  it  may  be,  as  we 
read  the  surface  story,  to  endeavor  to  discover,  look- 
ing deeper  into  the  composite  whole,  a  series  of 
personifications  of  final  causes  and  titanic  forces, 
symbolisms  of  world  movements,  of  stupendous  phys- 
ical changes,  all  converging  on  man  to  be  perfected 
as  the  end  in  view  in  the  vast  processes  of  our  spe- 
cial universe. 


HISTORY  OE  ALLEGORY?  13 

Apparently  the  author  lived  five  or  six  hundred 
years  before  the  Christian  era;  the  chief  character, 
Job,  perhaps  a  thousand  years  earlier. 

The  scene  is  mainly  laid  in  Uz,  supposed  to  have 
been  a  pastoral  tract  in  Arabia  Deserta,  some  sixty 
or  seventy  miles  in  length  by  ten  to  twenty  in  width. 

It  is  an  Arcadian  land.  Life  there  is  simple, 
quiet,  uneventful.  The  traditions,  customs,  views, 
and  principles  are  those  of  generations  of  patriarchs. 
Save  for  monotheism  and  the  inherited  rites  of  a 
pure  faith  like  that  of  the  mysterious  Melchisedek, 
they  have  only  the  rudiments  of  theology.  Of  course, 
with  no  literature,  no  recorded  history,  no  studied 
philosophy,  and  little  or  nothing  of  science,  clouds 
of  superstition  must  dim  the  faint  rays  from  above. 
They  see  not  far  in  space,  time,  or  spirit.  No 
Shekinah  has  ever  shone  here;  no  pillar  of  cloud  or 
flame  has  guided  a  migration  hitherward;  no  fire- 
touched  lips  are  sounding  in  their  ears  a  "  Thus  saith 
the  Lord/'  A  faint  tradition  may  have  reached 
them  of  an  auroral  Eden  or  a  universal  cataclysm, 
but  no  prophetic  pencil  has  painted  the  glow  of  a 
millennial  dawn.  Centuries  are  to  elapse  before  a 
Star  of  Bethlehem  or  Sun  of  Righteousness  shall  rise. 

Yet  they  are  conscious  of  no  lack.  Nature  is 
genial.  A  kindly  Deity  is  believed  to  be  ever  pres- 
ent, ever  active.  His  hand  they  think  they  recognize 
in  every  event.  Near  them  are  the  silent  deserts,  and 
far  off  the  nations  forget  them  and  are  forgotten. 

Our  oriental  poet  begins  with  a  charming  vision. 
In  this  fair  Arabian  district,  luminous  by  "  the  light 
that  never  was  on  sea  or  land,''  a  splendid  personage 


14  THE  BOOK  OF  JOB 

appears,  "  greatest  of  all  the  children  of  the  East." 
His  residence  is  a  lordly  villa.  "  Seven  thousand 
sheep,  three  thousand  camels,  five  hundred  yoke  of 
oxen,  five  hundred  she-asses,  and  a  very  great  house- 
hold" attest  his  wealth.  Now  in  the  Indian  Sum- 
mer of  his  days,  at  the  summit  of  prosperity,  at  peace 
with  God  and  man  and  his  own  conscience,  possessing 
almost  regal  power  and  using  it  ever  to  promote 
righteousness,  his  crowning  glory  to  comfort  the  sor- 
rowing (Chap,  xxix,  25),  he  can  look  back  with  satis- 
faction upon  many  a  deed  of  beneficence,  and  forward 
with  confidence  to  a  well-earned  leisure, 

"  And  that  which  should  accompany  old  age, 
As  honor,  love,  obedience,  troops  of  friends." 

Most  precious  perhaps  of  his  earthly  blessings,  seven 
sons  and  three  daughters  are  near  him  all  in  health 
and  comfort,  and  a  continuous  succession  of  birth- 
day festivities  makes  life  a  holiday. 

The  scene  suddenly  shifts ;  our  eyes  open  upon  the 
world  of  spirits ;  we  are  in  the  skies. 

**  On  such  a  day 
As  heaven's  great  year  brings  forth," 

some  of  the  chief  personages  of  the  universe,  "  Sons 
of  God,"  come  to  present  themselves  before  Jehovah. 
He  calls  attention  to  the  princely  patriarch.  "  Hast 
thou  considered  my  servant  Job;  for  there  is  none 
like  him  in  the  earth,  a  blameless  and  an  upright 
man,  one  that  feareth  God  and  turneth  away  from 
evil?" 


HISTORY  OE  ALLEGORY?  15 

This  speech  is  addressed  to  a  singular  being  desig- 
nated as  "the  .Satan ^'  (adversary),  who  has  come 
among  the  "  Sons  of  God/'  Whether  we  recognize 
him  as  "  the  Evil  One/'  embodiment  of  hate,  chief 
of  malignant  spirits,  enemy  of  all  good;  styled  by 
Shakespeare  "  the  eternal  devil,"  the  "  lordly  mon- 
arch of  the  north,"  by  the  Persians  Ahriman,  by 
the  Egyptians  Typhon,  by  the  Scandinavians  Loki; 
alias  Dante's  Lucifer,  Milton's  Satan,  Luther's  Devil, 
Bunyan's  Beelzebub  and  Diabolus,  Goethe's  Mephis- 
topheles;  or  whether  we  regard  him  as  a  personifi- 
cation of  that  phase  of  physical  evolution  which 
knows  no  vis  medicatrix  naturae,  overlooks  no  error, 
and  brooks  no  deviation;  rigid,  all-embracing  law; 
this  *'  accusing  spirit "  instantly  challenges  the  truth 
of  Jehovah's  assertion.  He  more  than  insinuates 
that  the  man,  alleged  to  be  "  blameless  and  upright," 
is  at  heart  mercenary.  He  exclaims,  "  Doth  Job 
fear  God  for  nought?  .  .  .  Put  forth  thy  hand  now, 
and  touch  all  that  he  hath,  and  he  will  renounce  thee 
to  thy  face."  "  And  the  Lord  said  unto  the  Adver- 
sary, ^  Behold,  all  that  he  hath  is  in  thy  power ;  only 
upon  himself  put  not  forth  thy  hand.' " 

So  the  "  Spirit  that  denies  "  departs  with  full  per- 
mission to  try  the  experiment,  for  experiment  it  cer- 
tainly is,  to  ascertain  whether  he  or  the  Omniscient 
is  mistaken !     Thus  runneth  the  story. 

Can  this  be  history  ?  If  so,  why  did  not  Jehovah's 
positive  declaration  settle  the  matter?  silence  the  au- 
dacious Adversary?  establish  past  all  doubt  the  fact 
of  the  perfect  integrity  of  our  hero?     Must  there 


16  THE  BOOK  OF  JOB 

not  be  an  underlying  meaning?  May  it  not  all  be 
better  explained  as  figurative? 

It  may  aid  in  answering  this  question  if  we  bear 
in  mind  the  assumption  which,  taken  literally,  the 
story  of  such  a  trial  implies;  viz.,  that  man,  even 
the  best  of  men,  has  no  rights  which  the  inquisitor  is 
bound  to  respect,  except  safety  of  body.  Ethics  — 
justice,  kindness,  mercy,  sympathy  —  are  not  to  be 
in  evidence.  Xeither  angel  nor  man  shall  interfere 
to  stop  the  strange  business, 

"  Nor  Heaven  peep  through  the  blanket  of  the  dark 
To  cry,  'Hold,  hold!  '" 

The  test  proceeds;  the  curtain  falls  and  rises: 
events  follow  as  in  illusions 

"  At  the  midnight  in  the  silence  of  the  sleep-time." 

In  swift  succession  Sabean  and  Chaldean  marauders, 
alternating  with  lightning  and  cyclone,  sweep  away 
the  victim's  property  and  kill  all  his  sons. 

Now  if  this  is  not  allegoric,  s^-mbolical  of  unavoid- 
able occurrences  in  the  general  movement  of  the 
physical  Creation  —  if  the  disasters  are  to  be  re- 
garded as  the  premeditated  effect  of  the  intervention 
of  a  supernatural  being,  thwarting,  directing,  con- 
trolling, or  suspending  the  operation  of  natural  law 
• —  is  not  the  attack  on  Job  somewhat  astounding,  and 
still  more  so  the  divine  permission  to  make  it  and  so 
cause  the  calamities? 

Who  is  this  merciless  inquisitor?. 

Dr.  A.  B.  Davidson  in  his  admirable  commentary 


HISTORY  OR  ALLEGORY?  17 

takes  him  to  be  "a  sifting  providence"  (an  inspec- 
tor, examiner,  like  the  so-called  ''  Advocatus  Dia- 
holi"  in  ecclesiastical  Rome).  The  distinguished 
Professor  Moulton  in  his  valuable  Modern  Reader  s 
Bible  heartily  concurs,  deems  him  the  "  minister  of 
God's  trying  providence,"  "  nothing  if  not  critical " ; 
not  bad  at  all,  only  very  particular!  The  professor 
goes  further :  he  even  dares  to  allege,  "  As  other  sons 
of  God  may  have  one  or  other  of  the  morning  stars 
in  their  guardianship,  so  the  Adversary  is  the  Guard- 
ian Spirit  of  the  earth  "  !  ^ 

Can  this  be  he  of  whom  the  great  Founder  of 
Christianity  said  {Luke  x,  18),  "I  beheld  Satan  as 
lightning  fall  from  heaven"?  and  whom  he  termed 
"  a  murderer  from  the  beginning  ...  a  liar  and  the 
father  of  it"  (John  viii,  44)  ?  and  whom  Paul  char- 
acterized as  ^^  the  prince  of  the  power  of  the  air,  the 
spirit  that  now  worketh  in  the  children  of  disobedi- 
ence "  (Ephesians  ii,  2)  ? 

Job  as  yet  firmly  believes  that  God  is  his  friend, 
but  that  He  has  for  some  unknown  reason  become 
the  immediate  author  of  all  these  distresses;  and  ac- 
cordingly with  unquestioning  submission  he  acqui- 
esces, sins  not.  "  The  Lord  gave  and  the  Lord  hath 
taken  away ;  blessed  be  the  name  of  the  Lord ! " 
Touching  and  beautiful  this  resignation :  but  does  it 
alter  the  ethical  quality  of  the  action  of  him  who  di- 
rectly caused  the  havoc  and  the  slaughter? 

The  ordeal  is  severe,  but  the  Adversary  does  not 

^  Professor  Moulton  is  even  Ijolder  than  Milton,  who  entitles  the 
archangel  Uriel  "Regent  of  the  Sun  "  (Par.  Lost,  iii,  690).  See 
Rev.  xix,  17.  But  is  not  the  professor  mistaken  when  (M.  R.  B., 
Book  of  Job,  Introduction,  p.  xvi)  he  interprets  all  as  literal  fact? 


18  THE  BOOK  OF  JOB 

seem  satisfied  that  the  test  is  crucial.  He  still  ap- 
parently holds  God  to  be  untruthful  or  mistaken,  and 
Job  a  time-server. 

Again  our  ancient  dreamer  sees  heaven  opened  and 
the  "  Sons  of  God ''  assembled.  Again  we  hear  the 
All-wise  affirm  the  man's  perfect  integrity,  and  again 
the  Satan  challenges  Him  to  the  proof.  "  Put  forth 
thy  hand  now,  and  touch  his  bone  and  his  flesh,  and 
he  will  renounce  thee  to  thy  face !  '^ 

More  surprisingly  than  before,  permission  is  given 
the  bold  Adversary  to  do  his  worst;  only  life  is  to 
be  spared !  Bodily  pain  unspeakable  now  supervenes. 
The  remorseless  inspector,  celestial  or  infernal, 
"smote  him  with  sore  boils  from  the  sole  of  his  foot 
to  his  crown.^'  The  suiferer,  as  before,  imputes  his 
misery  to  the  direct  action  of  his  Maker.  His  wife, 
perhaps  surmising  that  his  very  faithfulness  keeps 
him  alive,  and  that  it  were  better  for  him  to  die  at 
once  and  so  end  the  agony,  exclaims,  as  if  frenzied, 
"  Eenounce  God  and  die !  '^  He  sharply  answers, 
"  Thou  speakest  as  one  of  the  foolish  women.  What  I 
shall  we  receive  good  at  the  hand  of  the  Lord,  and 
shall  we  not  receive  evil  ?  '^ 

If  we  take  all  this  for  actuality  rather  than  im- 
agery, its  ethical  quality  again  confronts  and  puzzles. 
With  what  feelings  must  we  regard  the  ''  Advocatus 
DiahoW  who  suggests  and  conducts  the  process?  or 
the  "  Sons  of  God  '^  who  coolly  watch  the  inquest, 
while  no  " Advocatus  Dei"  interposes?  One  would 
suppose  that  the  "  direful  spectacle "  should  have 
"  touched  the  very  virtue  of  compassion  "  in  a  worse 


HISTOEY  OR  ALLEGORY?  19 

than  Torquemada.  If  the  proceeding  is  not  para- 
bolic, how  does  it  differ  from  diabolic? 

It  is  no  brief  pang.  Night  and  day  for  weeks, 
perhaps  months,  the  disease  grows  more  terrible. 
"  The  living  dead,"  banished  with  loathing  from  his 
palatial  mansion,  is  a  leper  on  an  ash-heap  outside. 
His  surviving  relatives  and  old-time  friends  stand 
aloof  with  horror.  But  they  do  not  see  the  worst: 
there  is  to  be  an  added  torture,  a  vivisection  of  soul. 

"  Now  I  saw  in  my  dream,''  as  Bunyan  would  say, 
three  learned  friends  approaching.  "  They  made  an 
appointment  together  to  come  to  mourn  with  him 
and  to  comfort  him.''  Beholding  him  at  some  dis- 
tance so  changed  as  to  be  unrecognizable,  "  They 
lifted  up  their  voice  and  wept."  They  drew  near. 
"  They  sat  down  with  him  upon  the  ground  seven  days 
and  seven  nights,  and  none  spake  a  word  unto  him ; 
for  they  saw  that  his  grief  was  very  great."  Their 
hearts  at  first  are  tender;  but  they  are  doctors  of 
ancient  divinity,  not  of  modern  medicine.  They 
know  something  of  theology,  nothing  of  therapeutics : 
the}^  bring  theories,  not  auEesthetics ;  caustics  for  the 
soul,  not  cataplasms  for  the  body :  they  rely  on  allop- 
athy, not  water-cure;  remorse  such  as  killed  Judas, 
not  ablutions  such  as  cured  Naaman. 

At  length  the  long-suppressed  agony  finds  voice :  — 

PERISH  THE  DAY!  —in  it  I  was  born! 

And  THE  night!  —  it  was  said,  A  man's  conceived! 

Be  that  day  darkness! 

God  from  above  regard  it  not, 


20  THE  BOOK  OF  JOB 

Nor  light  upon  it  shine! 

Darkness  and  Death-shade  claim  it  theirs! 

Oloud  on  it  dwell: 

Affright  it  darkenings  of  the  day!  ill,  3-5. 


>Why  died  I  not  from  birth? 

Come  forth  from  mother  and  expire? 

Why  were  knees  ready  for  me? 

Or  why  the  breasts  that  I  should  suck?  iii,  11,  12. 

The  oldest  and  ablest  of  the  three,  Dr.  Eliphaa 
of  Tema,  thinks  he  recognizes  the  malady  as  a  case 
of  moral  blood-poisoning,  leprosy  of  body  resulting 
from  leprosy  of  soul,  "  the  outward  visible  sign  of 
an  inward  spiritual "  disgrace.  In  this  diagnosis  the 
rest  concur. 

He  begins  gently,  recommending  spiritual  purga- 
tion. Unable  to  specify  overt  sins,  he  suggests  in- 
herent depravity.  He  dwells  upon  it  with  a  confi- 
dence and  an  unction  that  would  have  delighted  John 
Calvin  or  Jonathan  Edwards.  He  has  had  a  remark- 
able vision. 

Now  stealthily  a  word  was  brought  me, 

And  thereof  caught  mine  ear  a  whisper. 

In  thoughts  distract,  from  visions  of  the  night. 

In  falling  of  deep  sleep  on  men, 

A  Terror  met  me,  and  a  trembling. 

Which  made  my  many  bones  to  shake. 

Glided  a  Spirit  then  before  my  face! 

Bristled  the  hair  of  my  flesh !  — 

It  stood,  but  I  could  not  discern  its  form: 

Before  mine  eyes  an  apparition!  — 


HISTOEY  OE  ALLEGOEY?  21 

Silence !  —  and  I  heard  a  voice  — 

Mortal  before  Grod,  just? 

Man,  pure  before  his  Maker? 

Lo,  in  His  servants  putteth  He  no  trust. 

And  to  His  angels  He  imputeth  frailty! 

How  much  more  them  that  in  clay  houses  dwell! 

Who,  their  foundation  in  the  dust. 

Are  crushed  before  the  moth: 

'Twixt  morn  and  eve  t.  ey're  beaten  down ; 

For  aye  they  perish,  no  one  heeding."  iv,  12-20. 

His  speech  is  a  masterpiece.  With  solemn  warnings 
to  Job  against  passionate  impatience  and  inconsid- 
erate anger  at  being  chastised  for  his  sins,  he  pre- 
scribes penitence  and  prayer,  and  holds  out  high 
hopes  of  restoration  to  God's  favor  and  great  worldly 
prosperity,  if  he  will  mend  his  ways!  Bildad  and 
Zophar  are  less  charitable. 

Job  complains  of  their  lack  of  sympathy;  indig- 
nantly denies  that  he  is  depraved.  His  protesta- 
tions they  deem  brazen  effrontery.  From  hints  they 
pass  to  angry  expostulations.  With  increasing  em- 
phasis they  reiterate  their  conviction  that  his  misery 
is  conclusive  proof  of  desperate  wickedness.  They 
recommend  sheer  spiritual  evisceration.  In  vain 
have  they  tried  entreaties  and  promises.  With  cruel 
threats  they  bid  him  repent,  confess,  beg  forgiveness, 
forsake  his  sins. 

But  what  shall  he  repent  of?  what  confess?  for 
what  ask  pardon?  what  forsake? 

With  the  best  of  intentions  for  the  good  of  Job 
and  the  justification  of  God,  Eliphaz  takes  upon  him- 
self to  enlighten  him,  drawing  upon  his  imagination 


22  THE  BOOK  OF  JOB 

for  facts  and  inventing  untruths,  to  bolster  up  their 
precious  theory. 

Not  great  thy  wickedness? 

Nor  end  to  thy  iniquities? 

For  thou  a  pledge  for  nought  hast  taken  from  thy  brother, 

And  stripped  the  naked  of  their  clothing: 

Water  to  drink  thou  hast  not  given  the  weary, 

And  bread  thou  hast  withholden  from  the  hungry. 

But  the  Man-of-Arm !  —  to  him  the  land ! 

And  the  Lifted-up-of-Face  sat  down  in  it. 

Widows  away  thou  sentest  empty-handed, 

And  broken  have  been  the  orphans'  arms.  xxii,  5-9. 

Over  and  over,  Job  has  energetically  averred  such 
accusations  to  be  false,  and  at  last  he  asseverates  his 
innocence  with  a  solemn  oath. 

This  brings  up  the  oft-recurring  question,  then 
perhaps  discussed  at  length  for  the  first  time  in  lofty 
literature,  and  still  a  topic  of  almost  universal  in- 
terest—  for  this  man,  stretched  like  poor  old  Lear 
"  upon  the  rack  of  this  tough  world,^'  may  well  be  a 
type  of  all  who  experience  inexplicable  misery  —  the 
baffling  problem, 

SUFFERING,    SEVERE   AND  LONG,   YET   UNDESERVED 

WHENCE  AND   WHY? 

We  may  dismiss  from  consideration  for  the  pres- 
ent the  cases  of  those  who,  like  Socrates,  voluntarily 
endure  distress,  to  set  an  example  of  perfect  obedi- 
ence even  to  an  unjust  law;  or  of  those  who,  like 
"  the  noble  army  of  martyrs,^^  cheerfully  die  for  a 
truth  more  precious  than  life;  or  those  who  sacrifice 


UNSOLVED  MYSTERY  23 

themselves  vicariously,  as  we  read  of  One  "wounded 
for  our  transgressions,"  and  "  bruised  for  our  iniqui- 
ties." Nor  need  we  urge  at  this  moment  the  obvious 
fact  that  apparent  evil,  however  incurred,  may  often 
have  an  educative  value,  affording  a  fruitful  field  for 
scientific  research,  or  furnishing  needed  discipline, 
or  a  stimulus  to  strenuous  exertion,  or  inspiration  to 
bravery  and  fortitude,  or  in  some  other  way  trans- 
forming a  stumbling-block  into  a  stepping-stone. 

Passing  by  these,  let  us  glance  at  several  widely  ac- 
cepted solutions  of  the  mystery,  particularly  those 
commented  upon  by  Professor  Moulton  in  The  Mod- 
ern Reader's  Bible. 

I.  To  one  who  accepts  the  surface  story,  not  as 
allegory  but  as  literal  verity,  there  is  no  need  of 
looking  further.  The  torture  purposely  inflicted  by 
"the  Satan"  is  asserted  to  be  merely  a  "test  of 
saintship,"  a  trial  planned  to  discover  whether  Job's 
obedience  to  God  is  free  from  taint  of  selfishness,  or 
on  the  contrary  is  inspired  by  hope  of  reward;  in 
other  words.  Which  was  mistaken,  Jehovah  or  "the 
Satan"? 

In  confirmation  of  the  view  that  the  torture  was 
so  designed,  the  learned  professor  remarks,  "If  it 
be  objected  that  the  idea  of  a  scientific  experiment 
is  out  of  harmony  with  the  situation,  I  would  ask 
what  else  is  implied  in  '  a  state  of  probation '  ?  "  It 
appears  therefore  that  a  "  state  of  probation  "  is  in 
his  opinion  correctly  assumed,  and  that  consequently 
the  infliction  of  unspeakable  suffering  was  very 
proper,  a  well-planned  ordeal !  ^ 

1  Modern  Reader's  Bible,   pp.   xvi,    xvii. —  The  flippant  Mephis- 


24:  THE  BOOK  OF  JOB 

This,  then,  is  solution  number  one. 

Pleased  with  it,  he  touches  lightly  on  the  objec- 
tion which  a  tender  heart  or  sensitive  conscience 
might  make  to  the  robberies,  the  massacre  of  the  in- 
nocent, the  hurled  lightnings,  the  death-dealing  cy- 
clone, the  bodily  and  mental  anguish.  To  justify 
the  good  "  Adversary,'^  he  urges  that  it  is  important 
to  establish  a  belief  in  the  perfectibility  of  human 
nature.     He  remarks : 

"  This  much  may  safely  be  said :  so  vast  is  the 
disproportion  between  the  suffering  of  the  individual 
and  the  question  of  the  possibility  of  earthly  per- 
fection, that  Job  himself,  could  he  have  assisted  at 
that  session  of  heaven^s  court,  would  have  gladly  as- 
sented to  the  test  of  the  '  Adversary.^ '' 

Perhaps  so.  Yes,  the  victim,  utterly  ignorant  of 
the  impending  horrors,  might  have  assented.  But 
would  that  assent  have  excused  the  savagery? 
May  we 

"  To  do  a  great  right,  do  a  little  wrong"? 

All  but  ancient  theologians  would  be  likely  to  an- 
Bwer  with  Portia, 

"  It  must  not  be." 

"  A  little  wrong !  " —  this  accumulation  of  agonies 
purposely  heaped  upon  the  best  of  men!  to  try  an 
"  experiment,'^  forsooth !  an  extemporized  clinic,  un- 
speakable torture  prolonged  for  months,  not  to  make 

topheles  is  not  impressed  to  solemnity.  He  turns  the  whole  into 
a  wager!  He  says  to  the  Lord,  "  Was  wettet  ihr?  "  Goethe's  Faust 
(42d  line  after  Prolog  im  Himmel). 


UNSOLVED  MYSTERY  25 

a  sick  man  well,  but  to  find  out  whether  a  seemingly 
well  man  is  not  really  sick ! 

Had  he  consented,  conscious  that  he  was  watched 
all  the  while  by  the  "  Sons  of  God,"  of  what  psy- 
chological value  could  such  a  trial  have  been?  espe- 
cially had  he  foreseen,  like  the  chained  Prometheus, 
that  he  would  come  off  victorious  ?  Would  his  acqui- 
escence, whether  it  helped  the  test  or  spoiled  it,  have 
made  the  business  right  and  proper?  Eather  would 
not  meek  submission  have  intensified  the  injustice? 

Assent  or  dissent  —  what  could  that  have  proved  ? 
Or  if,  in  extreme  agony,  he  had  recanted  after  assent- 
ing—  what  then? 

"  You  speak  upon  the  rack, 
Where  men  enforced  do  speak  anything," 

says  the  greatest  of  Shakespeare's  female  characters. 

Can  we  in  any  event  shut  our  eyes  to  the  ethical 
objection  ? 

Let  us  not  be  misunderstood.  We  are  not  argu- 
ing that  there  was  no  test,  but  that  the  test  did  not 
so  originate.  We  admit  the  phenomena,  deny  the 
hypothesis.  A  great  truth  doubtless  underlies  all; 
but  let  us  not  mistake  shadow  for  substance,  a  nat- 
ural automatic  progress  for  an  artificial  planned  pro- 
cedure. 

One  of  the  ablest  of  recent  commentators  boldly 
denies  that  pain  is  an  evil.  He  justifies  the  grue- 
some cruelty  on  the  ground  that  pain  sometimes  tends 
to  perfect  character.^ 

But  this  was  not  the  end  sought.     It  was  not  to 

1  Dr.  Robert  A.  Watson  in  The  Expositor's  Bible,  article  on  Job. 


26  THE  BOOK  OF  JOB 

render  Job  perfect,  but  to  discover  and  demonstrate 
whether  he  was  or  was  not  already  perfect. 

Grant  that  the  result,  the  truth  made  manifest,  is 
interesting;  nay,  even,  as  in  this  case,  elevating  and 
inspiring.     It  is  eloquently  stated  by  Genung : 

"  There  is  a  service  of  God  which  is  not  work 
for  reward :  it  is  a  heart  loyalty,  a  hunger  after  God's 
presence,  which  survives  loss  and  chastisement: 
which,  in  spite  of  contradictory  seeming,  cleaves  to 
what  is  God-like  as  the  needle  seeks  the  pole;  and 
which  reaches  out  of  the  darkness  and  hardness  of 
this  life  to  the  light  and  love  beyond."  ^ 

Yes,  the  end  is  divine,  but  the  means  —  Satanic ! 
If  the  infliction  of  horrible,  long-protracted  agony 
upon  an  innocent  man,  to  try  an  "  experiment,"  is 
not  wrong,  nothing  is  wrong. 

Thus  much  for  the  plausible  but  happily  obsoles- 
cent theory  of  "probation,"  not  disciplinary  but  ex- 
perimental ! 

II.  But,  as  already  stated,  our  three  doctrinaires, 
Eliphaz,  Bildad,  and  Zophar,  have  come  forward  with 
a  ready  explanation  of  the  Mystery.     It  is  designated 

THE   second   offered  SOLUTION. 

It  is  this :  "  Misery  is  wed  to  guilt,''  happiness 
to  innocence:  wealth,  prosperity,  enjoyment,  imply 
merit;  poverty,  misfortune,  pain,  imply  demerit: 
physical  well-being  and  physical  evil  measure  desert: 
success  is  Heaven's  smile,  adversity  its  frown. 
Therefore  worldly  condition  is  a  pretty  fair  gauge 
of  moral  character;  the  greatest  of  sufferers  is  prob- 

1  Genung' 8  Epic   of   the  Inner  Life    (p.   20  of  his  Introductory 
/Study). 


UNSOLVED  MYSTERY  27 

ably  the  greatest  of  sinners;  the  greatest  of  sinners 
should  be  the  least  prosperous  of  mortals :  Job 
must  have  brought  these  woes  upon  himself  by  his 
iniquities !     Q.  e.  d.  ! 

Through  eight  or  ten  discourses,  Job  replying  sep- 
arately to  each  —  three  successive  rounds,  each  speak- 
ing in  regular  order  (Zophar,  however,  failing  to 
speak  a  third  time?), —  these  prehistoric  schoolmen 
reiterate  their  dogma.  If  the  facts  controvert  it,  so 
much  the  worse  for  the  facts. 

Their  speeches  ended,  Job  in  several  chapters  of 
great  beauty  and  power  states  his  case.  Down  to 
the  hour  of  his  sorest  distress,  he  had  probably  held 
the  same  tenet  with  them.  But  now  his  eyes  are  open 
to  its  utter  falsity  as  applied  to  himself,  for  he  knows 
he  does  not  deserve  such  suffering;  its  utter  falsity 
as  applied  to  many  others;  for  he  has  seen  villains, 
worthiest  of  punishment,  enjoying  an  apparently 
blissful  existence  even  to  old  age.  With  deep  pathos 
he  contrasts  his  past  with  his  present.  He  closes 
with  solemn  asseverations  of  his  entire  innocence, 
and  with  imprecations  of  divine  vengeance  upon  him- 
self if  guilty  in  thought,  word,  or  deed.  The  three 
are  silenced. 

III.  Hereupon  a  young  enthusiast,  Elihu,  not 
named  before  nor  afterwards,  interjects  a  long  speech. 
He  blames  Job  for  audacious  language,  reiterates  the 
dogma  of  earthly  gains  or  losses  as  proofs  of  integ- 
rity or  depravity,  and  couples  with  it  as  a  sort  of 
corollary  what  he  deems  a  further  reason  for  the 
mysterious   affliction.     It  has  been  designated  the 

THIRD   SOLUTION". 


28  THE  BOOK  OF  JOB 

It  is  this :  Suffering  is  not  simply  a  punishment ; 
it  is  also  a  warning;  corrective  as  well  as  vindictive. 
Moulton  states  the  doctrine  succinctly,  "  Suffering 
is  judgment  warning  the  sinner  by  repentance  to  es- 
cape heavier  judgment." 

Most  moralists  will  concede  that  an  important 
truth  underlies  these  blended  theories  of  retribution 
and  admonition:  transgression  will  be  punished,  and 
punishment  should  be  disciplinary. 

Emerson  argues  that  a  wrong-doer  never  escapes. 
Cicero  asserts  that  he  who  disobeys  the  "  higher  law '' 
"incurs,  by  the  wrong  done  to  his  own  nature,  the 
heaviest  penalty.'^ 

But  our  protagonist  is  not  depraved,  Jehovah's 
word  for  it.  "  There  is  none  like  him  in  the  earth,  a 
perfect  and  an  upright  man,  one  that  feareth  God 
and  escheweth  evil."     He  needs  no  warning. 

So  the  "  Third  Solution,"  like  the  second,  solves 
nothing. 

Against  the  multiplied  reiterations  of  the  perni- 
cious doctrine  that  worldly  prosperity  or  its  opposite 
is  a  criterion  of  moral  character,  every  experience 
of  martyr,  prophet,  or  evangelist,  with  few  excep- 
tions, is  an  unmistakable  protest.  In  many  an  age, 
if  not  now,  Lowell's  bitter  complaint  has  been  too 
true, 

"  Truth    forever    on    the    scaffold.    Wrong   forever    on    the 
throne!  " 

The  fact  that  the  poetic  portion  of  the  book  is 
largely  occupied  with  the  statement  and  the  refuta- 
tion of  that  once  prevalent  belief  seems  to  show  how 


UNSOLVED  MYSTERY  29 

important  the  author  felt  the  task  to  be  of  anni- 
hilating the  delusion  and  establishing  the  reality. 
The  effort  was  well  worth  the  pains;  for  no  poison 
was  ever  more  subtle,  more  seductive,  more  widely 
diffused,  more  persistent,  or  more  mischievous ;  in  the 
long  run  deadening  all  recognition  of  the  universal 
divine  Fatherhood,  all  sense  of  the  universal  human 
Brotherhood.  To  this  day,  who  is  not  liable  to  be 
infected?  What  pious  millionaire  is  not  tempted  to 
fancy  himself  a  "  beauty  rose  ^'  made  superlatively 
fair  by  an  overruling  hand,  which  for  his  goodness 
has  plucked  off  myriads  of  ordinary  buds  to  give  him 
preeminent  bloom? 

If  the  book  had  ended  with  the  last  discourse  of 
Job,  though  it  had  thrown  little  or  no  light  on  the 
world  problem  of  the  origin  of  evil,  it  had  done 
something  far  more  useful.  For  nearly  the  first  time 
in  history,  and  with  an  emphasis  never  surpassed,  it 
had  stated,  illustrated,  clearly  demonstrated  a  truth 
of  vital  moment ;  a  truth  almost  always  ignored  then, 
as  it  often  is  now,  but  which  can  never  be  effectively 
gainsaid;  namely. 

Whatever  be  the  cause  of  extreme  and  unde- 
served SUFFERING  IN  THE  ORDINARY  COURSE  OF  NA- 
TURE— ^whether  vicariousness,  like  that  of  "  the  serv- 
ant of  Jehovah  "  in  Isaiah,  or  loyal  obedience,  like 
that  of  Socrates,  or  religious  martyrdom,  or  accident, 
or  heredity,  or  penalty,  or  ignorance,  or  chastisement, 
or  warning,  or  "  scientific  experiment,"  or  malicious 
attack,  or  aught  else  —  external  adversity  is  no 
PROOF  OF  PERSONAL  GUILT ;  nor,  vice  versa,  is  worldly 
prosperity  any  evidence  of  personal  innocence. 


30  THE  BOOK  OF  JOB 

IV.  What  many  have  confidently  accounted  an  ex- 
planation of  the  mystery  is  sought  in  the  "  Voice 
from  the  \Yhirlwind/^  The  Almighty  is  supposed  to 
speak  audibly  in  the  Hebrew  tongue  to  this  effect: 
"  The  whole  universe  is  an  unfathomed  mys- 
tery, AND  THE  EVIL  IN  IT  IS  NOT  MORE  MYSTERIOUS 
THAN   THE   GOOD  AND  THE  GREAT/^ 

The  editor  of  the  Modern  Reader's  Bible  is  more 
than  satisfied  with  this :  he  waxes  eloquent :  he  terms 

it  THE  FOURTH  SOLUTION. 

But  is  it  any  elucidation  of  an  enigma  to  show 
that  other  enigmas  are  equally  dark?  any  solution 
to  conclude  as  he  does,  "  The  mystery  is  not  to  be 
solved  within  the  limits  of  human  knowledge'^? 
And  is  it  true  that  the  good  is  as  mysterious  as  the 
evil?  The  question  is  of  final  causes.  Who  ever 
doubted  that  of  good?  Who  has  not  doubted  that 
of  evil? 

The  Voice  seems  to  the  professor  to  say  that  on 
the  whole  the  face  of  Nature  is  fair,  and,  as  Paley 
taught  over  a  hundred  years  ago,  the  keynote  of  the 
universe  is  joy. 

Is  such  information  calculated  to  mitigate  Job's 
anguish?  Must  he  not  all  the  more  sigh  with  Whit- 
tier's  Andrew  Eykman, 

"  For  myself  alone  I  doubt ; 
All  is  well,  I  know,  without: 
I  alone  the  beauty  mar; 
I  alone  the  music  jar"? 

In  assuming  to  find  in  the  utterance  from  the 
tempest  a  clearing  up  of  the  baffling  mystery,  are  we 


UNSOLVED  MYSTEEY  31 

not  in  danger  of  missing  altogether  the  real  signifi- 
cance ?     Of  what  kind  is  this  theophany  ?     What  is 

THIS   VOICE? 

While  Elihn  is  summing  up  the  case  against  Job, 
heavy  clouds  are  gathering.  Soon  thick  darkness 
mantles  all;  a  storm  with  blinding  lightning  and 
deafening  thunder  bursts  upon  them :  from  the  bosom 
of  the  cyclone  words  of  rebuke  are  heard  — 

Who  ?  —  THIS !  —  a-darkening  counsel 
By  words  without  intelligence? 

Gird  up  thy  loins  now  like  a  man; 

And  I  will  ask  of  thee,  and  do  thou  make  me  know! 

When  I  laid  Earth's  foundations,  where  wast  tliouf 

Declare,  if  thou  hast  understanding: 

Its  measures  who  determined,  if  thou  knowest? 

Or  who  upon  it  stretched  the  line  ? 

Whereon  were  its  foundations  sunk? 

Or  who  did  lay  its  corner  stone. 

When  sang  the  morning  stars  together, 

And  shouted  all  the  sons  of  God  for  joy? 

Or  shut  the  sea  with  doors, 

When  it  burst  forth,  issued  new-born? 

When  I  the  mist  its  mantle  made, 

And  the  dark  cloud  its  swaddling-band, 

And  brake  for  it  my  boundary, 

And  set  up  bars  and  doors; 

And  said.  Thus  far  shalt  come;   but  further,  no! 

And  here  thy  Rollers'  pride  be  stayed!        xxxviii,  8-14. 

In  a  sense  Jehovah's  voice,  but  under  limitations; 
words  spoken  through  the  lips  of  the  physical  crea- 


32  THE  BOOK  OF  JOB 

tion.  What  in  that  age  could  the  tongue  of  ex- 
ternal Nature  tell  of  the  attributes  of  the  Infinite 
One?  or  of  His  relations  to  man?  Well  might  Job 
exclaim  in  one  of  his  lucid  intervals, 

How  small  a  whisper  of  a  word  hear  we  of  Him! 
And  who  can  comprehend  the  thunder  of  His  power? 

xxvi,  14. 

For  hours  the  battle  of  argument  has  been  waged, 
and  the  disputants  silently  await  a  decision.  But 
on  the  questions  they  have  been  discussing  —  the 
guilt  or  innocence  of  the  tortured  victim,  the  ulti- 
mate cause  of  his  suffering,  the  moral  government  of 
the  .Supreme  Euler  —  the  majestic  speaker  seems 
dumb;  to  all  appeals,  deaf;  to  the  spectacles  of  rob- 
bery, massacre,  and  ruin,  agony  of  body  and  soul, 
blind! 

This  attitude  is  significant.  Does  it  not  appar- 
ently suggest  that,  of  many  things  which  man  is 
most  anxious  to  know,  the  Power  that  makes  the  ma- 
terial world  its  only  mouthpiece,  reveals  thereby  no 
care  or  even  cognizance?  Of  the  vindication  the 
slandered  one  longed  for,  of  the  reason  w^hy  the  tor- 
ture was  permitted,  of  the  hearing  he  so  sought,  of 
a  life  beyond  the  grave,  of  tender  love  from  his  Cre- 
ator, of  spirits  interested  in  human  beings,  of  the 
immunity  of  the  greatest  villains  —  of  any  of  these 
things,  not  a  syllable !  Is  it  not  a  fair  inference 
that,  in  the  opinion  of  our  author,  upon  such  matters, 
there  is  nothing  that  a  Voice  which  only  speaks  out 
from  whirlwind  and  thunder  can  say? 

We  have  thus  arrived  at  a  result  totally  unex- 


UNSOLVED  MYSTERY  33 

pected,  yet  so  unmistakable  and  so  important  that  we 
may  perhaps  account  it  one  of  the  great  teachings  of 
the  book. 

It  seems  to  have  been  strangely  misunderstood. 
Professor  Moulton  and  other  able  commentators  be- 
lieve they  find  in  this  Voice  "  a  divine  intervention 
denying  the  possibility  of  Job's  reading  the  meaning 
of  God's  visitation."  That,  surely,  is  not  a  balm  to 
his  wounded  soul.  But,  more  than  most  readers,  the 
professor  thinks  to  find  in  the  tempest  roar  some- 
thing both  affirmative  and  grandly  comforting.  He 
declares,  "  Here  we  have  an  infinite  sympathy.  .  .  . 
What  is  made  prominent  is  an  all-pervasive  sym- 
pathy .  .  .  joyous  sympathy  with  the  infinities  (sic) 
of  great  and  small  throughout  the  universe."  ^  Mar- 
shall, Eoyds  and  others  concur. 

But  let  us  not  mistake  our  ardent  admiration  for 
supernal  sympathy,  human  exultation  for  divine 
condescension.  In  our  joyous  wonder  at  the  sublim- 
ities,—  at  omniscience,  omnipresence,  omnipotence ; 
at  the  mysteries  of  creation;  stars,  ocean,  darkness, 
light,  snow,  hail,  rain,  clouds,  lightning;  at  the  wild 
goat,  wild  ass,  wild  ox;  the  lion,  raven,  ostrich,  war- 
horse,  hawk,  eagle,  behemoth,  leviathan, —  do  we  not 
miss  what  we  most  crave,  some  assurance  of  a  fel- 
low-feeling FROM  ABOVE? 

"  All-pervasive  sympathy  " !  Sympathy  with  man- 
kind? w4th  feeble  victims  of  the  unsympathetic 
strong?  with  him  whose  need  is  sorest?  with  heroic 
sufferers  in  loneliness  and  agony  ?     Where  is  this  lov- 

^  Mod.  Bead.  Bible,  Introduction,  pp.  xxxv,  xxxviii. 


34  THE  BOOK  OF  JOB 

ing-kindiiess  expressed  or  implied?  Show  us  in  this 
magnificent  discourse  of  a  hundred  and  fifty  lines 
one  clear  expression,  nay  one  distant  hint,  of  fellow- 
ship, pity,  condolence,  or  tender  love. 

Our  gifted  professor  considers  any  such  expression 
needless.  He  adds  as  follows :  "  For  the  hopeless 
sufl'ering  in  which  there  is  nothing  of  guilt,  what 
treatment  can  be  better  than  to  lose  the  individual 
pain  in  sympathetic  wonder  over  nature  in  her 
inexhaustible  variety  ?  ^^  ^ 

"  To  lose  the  individual  pain  " !     How  ? 

"  He  jests  at  scars  that  never  felt  a  wound." 

Imagine  the  consolation :  "  Unhappy  saint ! 
Seated  on  thy  ash-heap  all  alone,  scraping  thyself 
with  a  potsherd,  forget  thy  failure  to  receive  vindi- 
cation and  relief  from  Father  above  or  man  below. 
Lament  not  the  loss  of  precious  reputation  and  de- 
served respect.  Think  not  of  the  derision,  con- 
tumely, slanders  heaped  upon  thee  blameless.  Mourn 
not  thy  vanished  riches,  thy  lost  companions ;  friends, 
home,  and  joys  forever  gone;  wife  estranged,  chil- 
dren slain.  Never  mind  thy  impending  death,  thy 
loathsome  incurable  disease,  thy  excruciating  pain! 
Contemplate  the  wonders  of  nature  —  and  be  con- 
tent!'' 

Sympathetic?  This  sphinx  propounds  riddles, 
never  solves  them.  Here  are  seventy  sharp  ques- 
tions, each  calculated  to  make  any  one  feel  himself 
worthless,  utterly  insignificant.  Can  Job  in  his  an- 
guish philosophize  over  the  vast  and  multitudinous 

1  Idem,  xxxviii. 


UNSOLVED  MYSTERY  35 

phenomena  of  sky,  earth,  and  sea  ?  Is  it  possible  that 
he  should  find  inspiration,  uplift,  or  cheer,  in  being 
told  again  that  the  unknown  Power  is  immeasurable 
and  eternal,  he  ephemeral  and  infinitesimal?  or  in 
being  taunted  with  ignorance  in  the  presence  of 
Omniscience,  or  with  feebleness  of  body  in  compari- 
son with  gigantic  brutes  ? 

Says  the  commentator,  '^  The  individual  experience 
now  seems  a  small  thing  in  the  range  of  all  nature's 
ways/'  Yes:  but  are  the  two  commensurable?  Is 
there  not  in  man  a  nobility,  a  grandeur,  of  which  the 
sublime  Speaker  apparently  has  no  conception  ? 

"  For  though  the  giant  ages  heave  the  hill 
And  break  the  shore,  and  evermore 
Make  and  break,  and  work  their  will ; 
Though  world  on  world  in  myriad  myriads  roll 
Round  us,  each  with  different  powers 
And  other  forms  of  life  than  ours, 
What  know  we  greater  than  the  sotjl  ? " 

Tennyson. 

Interest  is  expressed  in  the  appetite  of  the  lion's 
whelps,  the  eaglets  and  the  young  ravens;  but  no  no- 
tice is  taken  of  the  spiritual  cravings  of  man;  his 
hunger  for  God,  freedom,  light,  forgiveness,  immor- 
tality; no  recognition  of  the  soul's  possibilities,  nor 
even  of  its  existence! 

Justice  too,  ^^the  everlasting,  unchanging  will  to 
give  to  each  his  right."  .  .  .  What  has  External  Na- 
ture, speaking  in  the  trumpet  tones  of  the  tornado,  to 
say  of  that?  Is  it  promised?  Nay,  while  there  is 
no  word  of  censure  for  Job's  slanderers,  there  sounds 


36  THE  BOOK  OF  JOB 

no  note  of  encouragement,  but  rather  continual  dis- 
approbation, for  him  I 

Of  course  the  visible  punishment  of  scoundrels 
may  be  waived.  Infinite  compassion  may  pass  it  by. 
But  can  we  resist  the  conviction  that  the  highest 
virtue  earth  can  boast,  ought  not  to  perish  visibly 
and  forever  in  hopeless  defeat  and  unspeakable  mis- 
ery? Are  we  not  forced  to  feel  it  should  survive,  be 
recognized,  be  rewarded;  else  there  is  no  moral  gov- 
ernment; life  is  not  worth  living? 

"  If  this  fail, 
The  pillared  firmament  is  rottemiess, 
And  earth's  base  built  on  stubble." 

Milton, 

What  of  justice  or  injustice?     Nothing! 

The  word  duty  is  not  in  its  vocabulary.  Nor 
love  to  God,  nor  love  to  man.  Force,  physical,  intel- 
lectual, animal,  reigns.  Life  is  a  '^  struggle  for  ex- 
istence,^^ often  "  a  survival  of  the ''  unfittest,  if  ethi- 
cal quality  can  be  predicated:  but  there  is  no  ethics 
here! 

Vain,  too,  the  hope  that  the  material  universe  will 
communicate  the  highest  wisdom. 

Deep  saith,  "  Not  it  in  me  " ! 

And  Sea  saith,  "  Not  with  me  " !        xxviii,  14. 

Let  us  not,  then,  mistake  creation  for  Creator, 
vesture  for  Wearer,  web  for  Weaver,  nor  for  a  mo- 
ment conceive  the  ever-changing  aggregate  of  matter 
to  contain  or  represent  the  whole  of  Deity. 


UNSOLVED  MYSTERY  37 

To  such  a  being,  vague  as  the  Earth- Spirit  in 
Faust,  only  revealed  as  the  Genius  of  the  Physical 
Universe  mistaken  for  Jehovah,  our  great  sufferer 
might  very  naturally  exclaim,  when  all  his  piteous 
appeals  were  unanswered, 

I  cry  to  thee,  and  thou  me  answerest  not; 

I  stand  up,  and  thou  —  lookest  at  me !         xxx,  20. 

For  aught  that  Nature  could  do,  he  might  as  well 
have  prayed  to  Behemoth  or  Leviathan. 

Cruel  seems  this  silent  disregard,  but  cruder  the 
thunderous  rebukes,  iterating  to  the  last, 

Who  ?  —  THIS  ?  —  a-darkening  counsel 
With  words  of  knowledge  void! 
Gird  up  thy  loins  now  like  a  man! 
And  I  will  ask  thee:  make  me  know. 

xl,  7;  xlii,  4. 
Chider  contend  with  the  Almighty? 
Of  God  a  chider !  —  Let  him  answer  it.  xl,  2. 

Was  the  Voice  from  the  Whirlwind,  then,  the  full 
voice  of  Jehovah  ?  .Shall  we  say  that  the  Universe  is 
a  phonograph,  reproducing  the  vox  divina,  w^hile  to- 
tally lacking  the  vox  huinana  f 

Suppose  the  Book  had  ended  here,  leaving  our  be- 
loved and  blameless  sufferer  disappointed,  humiliated, 
self-abhorrent,  dying  in  dust  and  ashes.  Was  sadder 
picture  ever  painted?  Surely  our  author  will  not 
leave  him  so. 

To  such  as  Job  there  must  be  a  future.  He  had 
hoped  for  it.     How  pathetic  his  longing ! 


38  THE  BOOK  OF  JOB 

Oh  that  in  Sheol  thou  wouldst  hide  me! 
Wouldst  keep  me  secret  till  thy  wrath  be  past; 
A  set  time  wouldst  appoint  me,  and  remember  me! 

If  man  die,  may  he  live  again  ?  — 

All  my  war-service  days  I'd  wait 
Till  my  discharge  should  come. — 
Thou'dst  call,  and  I  should  answer  thee: 
Thou'dst  have  a  yearning  toward  thy  handiwork. 

xiv,  13-15. 

He  had  confidently  expected  it.     He  exclaims  as  if 
with  the  voice  of  inspiration, 

Oh  that  my  words  were  written  now! 

Oh  that  they  were  recorded  in  the  book! 

That  with  an  iron  pen  and  lead 

They  were  forever  graven  in  the  rock! 

But  I,  I  know  my  Vindicator  liveth. 

And,  later,  on  the  dust  shall  stand; 

And,  after  skin  of  me  they've  shattered,  this: 

That,  FROM  my  flesh,  shall  I  see  God!  xix,  23-26. 

V.  Hence  the  visions  in  the  Epilogue?  The  first 
sentence  supplies  to  the  vivid  imagination  of  our 
gifted  professor  what  he  terms  a  fifth  solution  of 

THE    MYSTERY. 

It  consists,  he  thinks,  in  ''The  Eight  Attitude  to 
this  Mystery;  that  the  bold  faith  of  Job,  which  could 
appeal  to  God  against  the  justice  of  God's  own  visi- 
tation, was  more  acceptable  to  Him  than  the  servile 
adoration  of  the  Friends,  who  had  sought  to  distort 
the  facts  in  order  to  magnify  God.'' 

Undoubtedly  the  truth  needed  to  be  emphasized 


UNSOLVED  MYSTERY  39 

that  audacity  is  better  far  than  blind  servility.  But 
what  light  does  that  throw  on  the  final  cause  of  un- 
deserved suffering.^ 

More  relevant  is  the  natural  effect  of  such  afflic- 
tion in  softening  the  heart  of  a  good  man  toward  the 
wretched.  Dr.  Theodore  T.  Munger  calls  attention 
to  the  fact  that  before  Job  was  stricken,  his  prayers 
appear  limited  to  his  own  family;  but,  as  we  see  in 
the  Epilogue,  when  keen  distress  had  done  its  work, 
he  prayed  for  those  who  had  cruelly  wronged  him. 
"  And  Jehovah  turned  the  captivity  of  Job,  when  he 
prayed  for  his  ^  Friends.^  '^  The  Talmud  makes  this 
lesson  proverbial. 

If  we  may  interpret  thus  literally,  these  two  re- 
sults may  be  steps  toward  an  explanation. 

So  too  the  rich  blessings  lavishly  bestowed  upon 
the  man  in  this  strange  sequel. 

But  if  his  past  unspeakable  miseries  were  unnec- 
sarily  and  deliberately  inflicted  and  so  were  real 
atrocities,  and  if  his  heart  had  always  been  extraor- 
dinarily tender,  and  if  his  audacity  was  as  admirable 
as  Abraham's  splendid  challenge,  "  Shall  not  the 
Judge  of  all  the  earth  do  right  ?  ^'  then  what  need 
of  those  almost  inconceivable  sessions  of  Heaven's 
Council  at  the  first,  or  the  artificial,  crude,  impossi- 
ble squaring  of  accounts  at  the  last?  Surely,  in  our 
gropings  for  a  clearing  up  of  the  mystery,  such  literal 
interpretation  affords 

"  No  light,  but  rather  darkness  visible." 

1  Dr.   Marshall   appears  to   agree   substantially  with   Moulton   in 
these   five   so-called    Solutions;    but,    recollecting  the    Prologue   and 
the  language  of  St.   Paul    (2  Corinth,  xii,   7),  he  suggests  a  sixth, 
;  "  a  messenger  of  Satan  to  buffet  me." 


40  THE  BOOK  OF  JOB 

If,  rather,  the  ending,  like  the  beginning,  be  re- 
garded as  symbolical;  then,  discarding  bald  forms; 
looking  beneath  surface  minutiae;  omitting  mystical 
names  (Keziah,  Jemimah,  Keren-Happuch),  ritual- 
istic ceremonies  (sacrifices,  burnt  ofi'erings,  prayers), 
sacred  numbers  (two,  three,  four,  seven,  forty,  one 
hundred,  one  thousand,  two  thousand,  six  thousand, 
fourteen  thousand);  —  thus  relegating  to  the  back- 
ground details  that  serve  but  to  set  the  outlines  in 
relief  and  produce  verisimilitude;  —  may  not  our 
Arabian  seer  by  these  devices  broadly  allegorize  the 
belief  that  there  shall  be  an  "all-hail  here- 
after^'? that  sometime,  somehow,  somewhere,  all 
darkness  shall  be  dispelled,  the  abused  vindicated,  the 
lost  restored,  the  wrongers  converted,  happiness  out- 
weighing all  past  wretchedness  be  enjoyed,  even  the 
vanished  sons  and  daughters  made  to  reappear? 

May  there  not,  then,  be  found  in  this  book  a 
world-long  significance?  the  threefold  division,  yes- 
terday, to-day,  forever?  in  the  Prologue,  emblematic 
pictures  veiling  yet  suggesting  the  past  eternity?  in 
the  Poem,  vivid  realities  with  baffling  mysteries  of 
the  passing  hour  ?  in  the  Epilogue,  a  prefigured  con- 
summation of  all  material  and  spiritual  blessings 
endlessly  progressive  in  the  geons  yet  to  be?  Is  this 
History  ? 

Prologue  and  Epilogue,  a  succession  of  visions  by 
some  prehistoric  Piers  Plowman  half  revealing  some 
of  the  deepest  truths  of  the  universe;  the  body  of 
the  poem  a  day-dream  by  some  ancient  Bunyan  shat- 
tering great  shams  in  ante-Christian  theology;  did 


LIGHT  OF  EVOLUTION"  41 

not  the  author  build  better  than  he  knew?     May  we 
not  call  it  all  Allegory? 

VI.  We  venture  to  suggest  for  consideration  a  pos- 
sible SIXTH  SOLUTION". 

From  the  earliest  Eg3'ptian  priestly  myth  of  a 
primal  egg  from  which  all  things  come,  and  after 
Pythagoras  down  to  the  present  time,  philosophers 
have  been  making  shrewd  guesses  as  to  the  origin, 
the  constitution,  and  the  successive  stages  of  the 
universe.  Some  of  the  greatest  have  thought  they 
apprehended  a  Mind  of  the  L^niverse,  a  Spirit  With- 
in, an  Over-soul,  an  "  Infinite  and  Eternal  Energy, 
out  of  which  all  things  proceed."  ^  Poets  have 
dreamed  of  communion  with  it  as  a  Being  endowed 
with  instinct  or  even  intelligence;  a  Power  self- 
conscious,  rejoicing  in  strength,  beauty,  swiftness; 
with  tongues  innumerable  telling  of  ceaseless  change 
and  multitudinous  life;  an  eternal  Force,  all-orig- 
inating, all-pervading;  perhaps  self-directing,  cer- 
tainly working  automatically  toward  higher  condi- 
tions. 

But,  theories  aside,  and  descending  to  the  prosaic 
level  of  everyday  experience  and  observation,  what 
to  common  apprehension  is  this  half  visible,  half 
invisible  Creation,  but  a  stupendous  machine,  with- 
out memory,  foresight,  or  choice?  a  colossal  engine, 
incapable  of  immobility,  irresistible,  irresponsible,  re- 
morseless? seemingly  an  embodiment  of  force,  vital- 
ity, appetency,  something  like  instinctive  tendency, 

!£!.  g.,  see  Plato's  Laws  (Book  x,  899,  900);  Vergil's  ^neid 
(vi,  724-727),  Georgics  (iv,  221-227);  Pope's  Essay  on  Man  (l, 
iii,  lines  9-22);  Thomson's  Castle  of  Indolence  (ii,  47);  Words- 
worth's Lines  on  Revisiting  Tintern  Abbey;  Bryant's  Thanatopsis ; 
Emerson's  Essays,  The  Over-soul;  Herbert  Spencer,  passim;  etc. 


43  THE  BOOK  OF  JOB 

yet  never  rising  to  personality,  much  less  to  kinship, 
friendship,  or  fellowship?  a  mysterious  agent  that 
knows  no  difference  between  man  and  brute,  indiffer- 
ent to  ethics,  religion,  philosophy,  teleology? 

iPerhaps  the  first  of  modern  authors  to  propound 
a  full-fledged  theory  of  evolution  was  John  Milton. 
It  was  nearly  two  hundred  and  fifty  years  ago  in  the 
fifth  book  of  his  Paradise  Lost, —  the  sublime  lan- 
guage of  the  archangel  Raphael  to  Adam. 

0  Adam,  one  Almighty  is,  from  whom 

All  things  proceed,  and  up  to  Him  returnj 

If  not  depraved  from  good,  created  all 

Such  to  perfection;  one  first  matter  all, 

Endued  with  various  forms,  various  degrees 

Of  substance,  and,  in  things  that  live,  of  life; 

But  more  refined,  more  spiritous  and  pure. 

As  nearer  to  Him  placed  or  nearer  tending 

Each  in  their  several  active  spheres  assigned. 

Till  body  up  to  spirit  work,  in  bounds 

Proportioned  to  each  kind!     So  from  the  root 

Springs  lighter  the  green  stalk;  from  thence  the  leaves 

More  aery;  last  the  bright  consummate  flower 

Spirits  odorous  breathes.     Etc. 

Paradise  Lost,  v,  468-480. 

This,  of  course,  is  the  special  evolution  of  man,  yet 
incomplete ;  "  unorthodox  and  unphilosophical,"  says 
Dr.  Thomas  Xewton,  though  some  such  idea  w^as  en- 
tertained by  able  divines  and  primitive  fathers  of  the 
church.  The  transformation  of  Chaos  into  Cosmos, 
described  in  the  seventh  book,  is  not  by  development 
but  by  miraculous  creations. 

But  long  before  Milton,  and  antedating  by  eighteen 


LIGHT  OF  EVOLUTION  43 

hundred  years,  more  or  less,  the  theories  of  Lamarck, 
Wallace,  Darwin,  Huxle}^,  Spencer,  and  the  rest. 
Saint  Paul  had  propounded  something  like  the  mod- 
ern doctrine,  some  phase  of  which  is  now  accepted 
by  all.  He  may  have  got  a  distant  hint  from  Psalm 
cxxxix,  13,  14,  15,  16.  Not  unlikely,  as  he  was  writ- 
ing to  the  Eomans,  he  may  have  been  familiar  with 
the  elegant  verses  (724-727)  of  the  sixth  book  of 
their  greatest  poem,  or  read  like  Vergil  those  Pla- 
tonic conceptions  in  the  original  Greek. 

Very  startling  and  wondrously  like  inspiration  is 
his  description  of  some  of  the  processes  of  Evolu- 
tion, the  earliest  clear  statement  in  literature  of  its 
comprehensiveness  and  transforming  power.  The 
language  of  the  Eevised  Versions,  English  and  Amer- 
ican (1885  and  1901),  of  the  19th  and  following 
verses  of  the  eighth  of  Romans,  though  of  course  not 
intended  for  a  scientific  formula,  brings  out  certain 
great  features;  thus: 

"  For  the  earnest  expectation  (tlie  *  eager  look- 
ing forward,'  or  more  exactly,  the  '  watching 
with  outstretched  head')  of  the  Creation  {i.  e. 
of  all  *  created  things,'  the  material  world  and 
all  of  every  kind  therein,  the  universe)  wait- 
eth  for  the  revealing  ('looketh'  or  watcheth 
for  the  '  uncovering,'  unveiling,  unfolding, 
evolving)  of  the  sons  of  God  (of  the  'born 
offspring'  of  God),  Rom.  viii,  19.  (What  is 
waited  for  is  evidently  the  consummation  of 
spiritual  development  in  the  manifest  realiza- 
tion of  the  divine  Fatherhood  with  all  which 
that  implies.) 


"44  THE  BOOK  OF  JOB 

From  this  seeming  recognition  of  the  existence  of 
a  world-wide  instinctive  yearning,  if  not  conscious 
movement,  for  a  higher  stage  of  being,  the  apostle 
next  glances  at  the  origin  of  this  universal  inclina- 
tion, a  tendency  not  self-promjoted  but  in  obedience 
to  a  higher  Power. 

"  For  the  Creation  (created  universe)  was  sub- 
jected ('arranged  under,'  made  subordinate) 
to  vanity  (to  *  unsubstantiality,'  evanescence, 
vicissitude,  transitoriness)  not  of  its  own  will 
(not  from  any  wish,  choice,  or  purpose  of  its 
own),  but  by  reason  of  Him  (through  the 
action  of  Him,  or  on  account  of  Him)  icho 
subjected  it  (brought  it  under  the  arrange- 
ment), etc. 

In  language  sublimely  simple  in  the  next  (21st) 
verse  he  states  why  the  Maker  of  heaven  and  earth 
has  impressed  this  longing  upon  the  world.  If  we 
regard  him  as  uninspired,  we  may  well  wonder  that 
he  dared  to  say  of  Jehovah, 

"  Who  subjected  it  in  hope  (who  subjected  the 
universe  in  confident  expectation  and  trust) 
that  the  Creation  itself  (created  things,  ani- 
mate and  inanimate)  also  (as  well  as  we) 
shall  be  delivered  from  the  bondage  of  corrup- 
tion (shall  be  freed  from  enslavement  to  mor- 
tality, subjection  to  decay  and  death)  into  the 
liberty  of  the  glory  of  the  children  of  God 
(into  the  freedom  and  splendor,  of  the  Sons 
of  God,  an  emancipation  like  that  of  saints 
freed  from  this  corruptible  flesh  and  adopted 


LIGHT  OF  EVOLUTION"  45 

into  the  shining  incorruption  of  the  family  on 
high). 

But  this  man  looks  deeper  yet,  deeper  than  any 
before  him,  into  the  mysterious  processes  of  all  the 
earth.  Was  ever  more  truth  compressed  into  a  few 
words  than  in  the  next  verse  ?  It  surely  is  a  flash  of 
inspiration. 

"For  ice  know  th<it  the  icliole  Creation  groan- 
eth  {sustenazei  =igroa.neth.  in  unison  and  with 
straining  or  confinement)  and  travaileth  in 
pain  together  {sunodinei  =  experienceth.  'la- 
bor pains  '  unitedly,  is  in  the  throes  of  par- 
turition together,  shareth  in  agony)  until  now 
(down  to  the  present  moment. 

What  are  the  unavoidable  distresses  of  innocent 
creatures,  casual  agonies,  pains,  diseases,  deaths  by 
pestilence  and  famine,  cataclysms  and  catastrophes 
that  annihilate  billions  of  animals  and  men  —  what 
are  they  but  necessary  hirth-pangs  evolving  new 
forms  of  life,  better  foundations,  higher  levels,  nobler 
species  and  races? 

"  It  must  needs  be  that  offences  come."  Why  ? 
Is  it  because  of  freedom  ? 

Conceive  of  a  degree  of  liberty  extending  to  every 
ultimate  atom,  ion,  cell,  every  minutest  infinitesimal 
particle ;  all  incapable  of  immobility,  all  moving  nor- 
mally toward  the  goal  of  universal  happiness,  but 
all,  with  something  like  waywardness,  liable  for  a 
while  to  go  wrong  from  outside  or  inside  pressure, 
attraction,  or  opposition.     The  currents  will  some- 


46  THE  BOOK  OF  JOB 

times  forsake  their  proper  channels.  Yet  from  the 
usual  grooves  and  processes,  which  we  term  the  course 
of  nature,  the  omnipresent  vital  Energy  sooner  or 
later  sweeps  away  the  obstructive,  the  deleterious, 
the  deadly  —  everything  misplaced  or  vitiated  by 
misdirected  movement  —  and  instantly  proceeds  to 
repair  the  waste,  replace  the  lost,  knit  together  the 
torn,  and  heal  all  wounds. 

"All  is  best,  though  oft  we  doubt.^^  Not  to  be 
guilty  of  the  egregious  conceit  of  imagining  that  for 
Man,  solely  or  chiefly,  the  universes  come  and  go, 
or  that  for  his  benefit  alone  our  solar  system  issued 
from  the  womb  of  Chaos,  or  even  that  for  his  sake 
and  no  other  the  "  vast  Typhoean "  forces  kneaded 
and  moulded  this  planet  of  ours,  peopling  and  un- 
peopling it  a  thousand  times.  Chaos  giving  birth  to 
Cosmos;  we  must  recognize  the  essential  utility  to 
him  of  the  countless  inevitable  drawbacks,  difficul- 
ties, disasters  even,  if  we  are  to  be  other  than  mere 
machines,  puppets,  automatons,  at  best  weaklings 
and  cowards.  Without  struggle,  no  strength;  with- 
out the  possibility  of  vice,  no  virtue;  without  battle, 
no  progress. 

So,  through  numberless  ages,  with  many  a  refluent 
wave,  the  tide  of  being,  obedient  to  a  supernal  at- 
traction, has  risen  higher  and  higher,  mercifully 
merciless,  sinking  inferior  forms  and  races  in  eutha- 
nasia in  order  that  more  eugenic,  more  precious 
might  emerge  — 

"Birth  and  death,  an  infinite  ocean; 
A  seizing  and  giving  the  fire  of  the  living." 


LIGHT  OF  EVOLUTIOlSr  47 

Our  philosophic  apostle  proceeds  (verse  23)  to 
show  that,  while  yet  dwelling  in  these  tenements  of 
clay,  even  those  who  have  begun  to  pass  from  death 
to  life  must  still  suffer  in  this  evolutionary  process, 
though  partially  or  wholly  suppressing  cries  of  pain. 

"And  not  only  so  (not  only  like  the  rest  of 
the  sensitive  Creation),  but  ourselves  also,  icho 
have  the  first-fruits  of  the  Spirit  (see  Gala- 
tians  1  v,  22,  23 ) ,  even  we  ourselves  groan 
tcnthin  ourselves,  waiting  for  adoption  {hui- 
othesian=: son's  adoption),  the  redemption  of 
our  body  (lit.  the  ransoming  of  our  body,  re- 
lease of  our  body  on  payment  of  debt.  Wash- 
ington, dying,  said  to  his  physician,  "  This  is 
a  debt  we  all  must  pay!  ") 

Verses  24,  25,  inculcate  hope  and  patience.  In 
verse  26  follows  the  amazing  declaration, 

"  And  in  like  mariner  the  Spirit  (the  immanent 
God?)  also  helpeth  (lit.  takes  part  with  to 
assist)  our  infirmities.  For  we  know  not  how 
to  pray  as  we  ought;  but  the  Spirit  Himself 
maketh  intercession  for  us. 

This  assurance  of  tender  and  helpful  sympathy 
calls  to  memory  kindred  passages  in  the  Old  Testa- 
ment. Such  are  the  following :  "  His  soul  was 
grieved  for  the  misery  of  Israel."  ^  "  In  all  their 
afflictions  He  was  afflicted,  and  the  angel  of  His 
presence  saved  them :  in  His  love  and  in  His  pity  He 

1  ' '  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering, 
kindness,   goodness,  faithfulness,  meekness,  self-control." 

2  Judges. 


48  THE  BOOK  OF  JOB 

redeemed  them/^  ^  "  Can  a  woman  forget  her  suck- 
ing child,  that  she  should  not  have  compassion  on 
the  son  of  her  womb?  Yea,  these  may  forget,  yet 
will  I  not  forget  thee.'^  ^  "  For  a  small  moment 
have  I  forsaken  thee  .  .  .  but  with  everlasting  kind- 
ness will  I  have  mercy  on  thee,  saith  the  Lord,  thy 
redeemer/'  ^ 

The  26th  verse  closes  with  an  intensity  of  ex- 
pression rarely  paralleled  — 

"  maketh  intercession  for  us  with  groanings 
which  cannot  he  uttered.^' 

What  can  this  signify,  if  not  that  the  all-pervading 
divine  Spirit  not  only  suffers  unspeakably  in  the 
evolutionary  throes,  but  that  His  attitude  of  silence 
in  the  midst  of  sharpest  pangs  constitutes  a  perpetual 
appeal  in  our  behalf? 

"  Intercession  for  us " !  The  phrase  is  repeated 
in  verse  34,  where  the  writer  represents  that  his  Mas- 
ter is  exalted  to  the  eternal  Presence  — 

"  Who  is  he  that  condemneth?  It  is  Christ 
Jesusf  that  died,  yea  rather,  that  teas  raised 
from  the  dead,  icho  is  at  thd  right  hand  of 
God,  who  also  maketh  intercession  for  us" 
Figuratively,  of  course. 

The  scientists  are  beginning  to  echo  at  last  the 
words  of  Paul's  masterpiece  spoken  on  Mars  Hill, 
"  In  Him  we  live  and  move  and  have  our  being." 
Yet  we  cannot  quite  dispense  with  the  Scriptural 
anthropomorphism.     Speaking,  after  the  manner  of 

^Isaiah   Ixiii,    9;  "  xlix,    15;  » liv,    7,   8. 


LIGHT  OF  EVOLUTION  49 

men,  of  the  infinite  Father,  may  we  not  venture  to 
say  with  reverence  that  He  not  only  loves  us  more 
than  any  earthly  parent  can  love  his  child,  but  that 
He  is  more  sensitive  than  we  to  every  necessary  pain, 
the  cJiief  mourner  in  every  unavoidable  hereavcmentf 
that  His  nerves  and  heart  are  everywhere?  that 

"  All  are  but  parts  of  one  stupendous  whole, 
Wliose  body  Nature  is,  and  God  the  Soul  "  ? 

Elsewhere  the  apostle  utters  the  significant  cau- 
tion,i  "'  Grieve  not  (lit.  pain  not)  the  Holy  Spirit." 
Is  not  this  a  recognition  of  a  suffering  which  may 
far  transcend  the  inevitable  pains  of  development? 
Is  it  not  tantamount  to  an  assertion  that  man's  every 
sin  wounds  his  infinite  Friend?  nay,  even  that  need- 
less and  wanton  distress,  inflicted  upon  any  creature, 
is  sharply  felt  by  Him?  Must  we  not  add  to  this, 
that  whoever  thinks  an  evil  thought,  or  utters  a 
cruel  word,  or  does  a  shameful  deed,  stings  the  omni- 
present, supersensitive,  all-loving  Soul?  and,  per 
contra,  every  uplifting  thought,  every  loving  word, 
every  merciful  deed  gladdens  what  Whittier  caUs 
"  the  Tender  Heart  of  All  "  ? 

"  For  the  love  of  God  is  broader 
Than  the  measure  of  man's  mind, 
And  the  heart  of  the  Eternal 
Is  most  wonderfully  kind." 

Does  this  s}Tiipathetic  participation  throw  light 
upon  the  supposed  vicarious  sacrifice  seemingly  al- 
leged in  the  fifty-third  of  Isaiah  and  often  in  the 

1  Ephes.  iv,  30. 


50  THE  BOOK  OF  JOB 

New  Testament?  Does  our  latest  and  deepest  sci- 
ence of  the  material  universe  tend  thus  to  confirm 
the  accepted  climax  of  the  Christian  faith,  as  stated 
by  the  Cilician  seer  ? 

"But  'God  convmendeth  his  own  {heautou) 
love  toward  us,^  in  that,  while  we  were  yet 
sinners,  Christ  died  for  us." 

Hurt  most  of  all,  and  yet  most  pitying,  most  willing 
to  pay  the  price  of  rescue,  when  any  have  deviated 
from  the  path  of  rectitude?  The  crippled  child  is 
dearest.  Of  the  hundred  sheep,  not  the  "  ninety 
and  nine ''  that  were  safe,  but  the  one  that  was  lost, 
was  the  object  of  the  shepherd's  tenderest  solicitude, 
his  most  strenuous  efforts,  his  costliest  sacrifice. 
See  surface  beneath  surface,  till  we  reach  the  founda- 
tions of  the  universe,  in  the  symbolism ! 

"  Lord,  whence  are  those  blood-drops  all  the  way, 

That  mark  out  the  mountain's  track  ?  " 
"  They  were  shed  for  one  that  had  gone  astray, 

Ere  the  shepherd  could  bring  him  back." 

In  the  27th  verse  the  virtually  intercessional  atti- 
tude of  the  World  Spirit  is  affirmed  to  be  in  accord 
with  the  will  of  the  Supreme  Being.  Only  atheists 
will  deny  this. 

In  verse  28  is  the  comprehensive  assertion  which 
most  evolutionists  accept  as  an  approximate  if  not 
complete  statement  of  the  result  thus  far. 

"  And  we  know  that  all  things  work  together 
for  good  to  thenv  that  love  God." 

^Rom.  V,  8. 


LIGHT  OF  EVOLUTION  51 

It  adds  an  assumption  that  such  are  called  accord- 
ing to  a  divine  purpose ;  and  in  verse  30  we  read, 

"For  whom  He  did  foreknow,  He  also  did  pre- 
destinate to  be  conformed  to  the  image  of  His 
Son,  that  he  might  he  the  firstborn  among 
many  brethren" 

Verse  30  recognizes  such  new  hirth  as  a  glorification : 

"  Moreover  whom  He  did  predestinate,  them 
He  also  called;  and  whom  He  called,  them  He 
also  justified;  and  whom  He  justified,  them 
He  also  glorified" 

This  new  hirth  into  immortal  life,  with  all  which 
it  implies,  is,  according  to  our  saint's  belief,  the 
final  outcome  and  crowning  glory  of  the  vast  ceaseless 
movement.  He  had  doubtless  caught  the  idea  from 
his  Master,  whose  first  words  to  the  astonished  ruler 
that  came  to  him  by  night  were 

"  Verily,  verily,  I  say  unto  thee,  except  a  man 
be  BORN  again  (lit.  born  from  above),  he  can- 
not see  the  kingdom  of  God." 

John  iii,  3-8. 

The  author  of  the  fourth  Gospel,  apparently  con- 
vinced that  Jesus  was  "  the  Word,"  the  loftiest  and 
dearest  utterance  of  the  Infinite  One,  asserts  his  di- 
vinity and  his  primacy  in  this  grand  consummation; 
thus: 

"  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  the  Word  was  God. 
...  He  was  in  the  world,  and  the  world  was 


52  THE  BOOK  OF  JOB 

made  by  (or  through)  him,  and  the  world 
knew  him  not.  He  came  unto  his  own,  and  his 
own  received  him  not.  But  as  many  as  re- 
ceived him,  to  them  gave  he  power  to  become 
sons  of  God,  even  to  them  that  believe  on  his 
name:  Which  were  horn,  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God.  And  the  Word  was  made  flesh, 
and  dwelt  among  us,  and  we  beheld  his  glory, 
the  glory  as  of  the  only  begotten  of  the  Father, 
full  of  grace  and  truth." 

John  i,  1 ;  10-14. 

Indirectly  or  directly  the  whole  of  the  eighth  chap- 
ter of  Romans  deals  with  this  evolution.  The  great 
apostle  has  many  passages  of  surpassing  eloquence, 
but  none  that  rise  higher  than  its  magnificent  con- 
clusion : 

"  Who  shall  separate  us  from  the  love  of 
Christ?  Shall  tribulation,  or  anguish,  or  per- 
secution, or  faminej  or  nakedness,  or  peril, 
or  sword?  {Aa  it  is  written,  'For  thy  sake 
we  are  killed  all  the  day  long;  we  are  ac- 
counted as  sheep  for  the  daughter.') 

Nay,  in  all  these  things  we  are  more  than 
conquerors  through  him  that  loved  us! 

For  I  am  persuaded,  that  neither  death  nor 
life,  nor  angels  nor  principalities  nor  powers, 
nor  things  present  nor  things  to  come,  nor 
height  nor  depth,  nor  any  other  creation,  shall 
be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord!  " 


LIGHT  OF  EVOLUTION  53 

May  we  not,  then,  with  some  confidence  conclude 
that  the  Book  of  Job,  like  Milton's  Paradise  Lost, 
is  essentially  allegorical? 

Each  is  a  world  poem.  Paradise  Lost  embraces 
in  its  scope  all  space,  all  time,  all  matter,  all  beings. 
The  Book  of  Job  in  its  scope  treats  of  the  condition 
of  the  human  race  on  this  planet,  with  faint  glimpses 
of  its  past  and  its  future. 

Paradise  Lost  is  an  attempted  solution  of  a  baf- 
fling problem,  the  origin  of  moral  evil ;  the  beginning, 
significance,  and  probable  result  of  the  incessant 
world-wide  conflict  of  Eight  with  Wrong.  The  Book 
of  Job  is  an  attempted  solution  of  the  equally  baf- 
fling problem,  the  Mystery  of  Undeserved  Suffering; 
its  final  cause,  its  meaning,  and  its  issue. 

Given  perfect  freedom  of  the  mind  in  all  intelli- 
gent beings  with  constitutions  and  environments  like 
ours,  moral  evils  must  sometimes  ensue.  Given 
perfect  subjection  of  all  matter  to  unceasing  motion 
in  accordance  with  inflexible  laws,  physical  evils  will 
inevitably  arise.  But  all  evils  are  to  be  changed 
from  stumbling-blocks  to  stepping-stones  leading  to 
higher  levels. 

The  Founder  of  Christianity  was  the  first  to  sound 
the  key-note  of  Evolution.  The  talismanic  word 
that  was  to  unlock  all  mysteries,  "  Ye  must  be  born 
AGAIN,''  was  first  spoken  by  Him.  Perhaps  none 
even  now  appreciate  its  power. 

Much  meditating  on  the  mysteries  of  the  universe, 
Saint  Paul  was  the  first  to  announce  the  extension  of 
the  processes  of  Evolution  from  the  individual  soul 
to  all  created  things  in  nature. 


54  THE  BOOK  OF  JOB 

As  we  have  seen,  he  represents  the  universe  as  in 
perpetual  throes  of  new  births;  shows  the  omnipres- 
ent ceaseless  activity  of  the  Infinite  Spirit  in  our  be- 
half, its  tender  sympathy,  its  sufferings  acute  but 
speechless  with  us  and  for  us ; 

"  From  seeming  evil  still  educing  good, 
And  better  thence  again,  and  better  still 
In  infinite  progression." 

In  this  light  may  we  not  gain  a  new  view  of  the 
great  Sacrifice  on  Calvary?  yes,  and  the  fathomless 
depth  of  the  motive  which  prompted  it? 

God  so  loved  the  world! 


THE  PEESONS 

The  Lord  Jehovah 

The  Sons  of  God  (not  speaking) 

The  Satan 

Job 

Job's  Wife 

Messengers 

Eliphaz  the  Temanite,  Friend  of  Job 

Bildad  the  Shuhite,  Friend  of  Job 

Zophar  the  Naamathite,  Friend  of  Job 

Elihu  the  Buzite 

Spectators  (not  speaking) 

Voice  from  the  Whirlwind 


55 


The  poetry  of  the  Book  of  Job  is  not  only- 
equal  to  that  of  any  other  of  the  sacred  writ- 
ings, but  is  superior  to  them  all,  except  those 
of  Isaiah  alone.  ...  A  peculiar  glow  of  fancy 
and  strength  of  description  characterize  the 
author.  No  writer  whatever  abounds  so  much 
in  metaphors.  He  may  be  said  not  to  describe, 
but  to  render  visible,  whatever  he  treats  of. 
—  Dr.  Hugh  Blair^  Lectures  on  Rhet.,  1783. 

This  poem,  the  Book  of  Job,  is  in  many  re- 
spects the  most  remarkable  production  of  any 
age  or  country.  .  .  .  What  is  most  remarkable 
in  it  is  the  skill  with  which  all  the  delinea- 
tions of  the  heart  and  all  the  descriptions  of 
nature  are  made  subservient  to  the  illustration 
of  one  important  moral  subject. —  Dr.  George 
E,.  NoYES,  An  Amended  Version  of  the  Book  of 
Job,  1827. 

The  Book  of  Job  represents  the  mind  of  a 
good  man  not  enlightened  by  an  actual  revela- 
tion, but  seeking  about  for  one.  In  no  other 
book  is  the  desire  and  necessity  of  a  Mediator 
so  intensely  expressed.  The  personality  of 
God,  the  I  AM  of  the  Hebrews,  is  most  vividly 
impressed  on  the  book. —  Coleridge,  Table 
Talk,  pub.  1835. 


56 


PEOLOGUE 

CHAP.   I 

There  was  a  man  in  the  land  of  Uz,  whose       1 
name  was  Job ;  and  that  man  was  blameless  and 
upright,  and  one  that  feared  God  and  turned 
away  from  evil. 

And  there  were  bom  unto  him  seven  sons  and       2 
three  daughters. 

His  substance  also  was  seven  thousand  sheep       3 
and  three  thousand  camels  and  five  hundred  yoke 
of  oxen  and  five  hundred  she-asses  and  a  very 
great  household;  so  that  this  man  was  the  great- 
est of  all  the  children  of  the  East. 

And  his  sons  used  to  go  and  hold  a  feast  in       4 
the  house  of  each  upon  his  day ;  and  they  used  to 
send  and  call  for  their  three  sisters  to  eat  and  to 
drink  with  them. 

And  it  was  so,  when  the  days  of  their  feast-  5 
ing  were  gone  about,  that  Job  sent  and  sanctified 
them,  and  rose  up  early  in  the  morning  and  of- 
fered burnt  offerings  according  to  the  number 
of  them  all :  for  Job  said,  "  It  may  be  that  my 
sons  have  sinned,  and  renounced  God  in  their 
hearts."     Thus  did  Job  continually. 

Now  there  was  a  day  when  the  sons  of  God       6 
came  to  present  themselves  before  Jehovah,  and 
the  Satan  came  also  among  them. 

57 


58  THE  BOOK  OF  JOB 

CHAP.    I 

And  Jehovah  said  unto  the  Satan,  "Whence       7 
comest  thou  ?  '^ 

Then  the  Satan  answered  Jehovah  and  said, 
"  From  going  to  and  fro  in  the  earth  and  from 
walking  up  and  down  in  it." 

And  Jehovah   said  unto   the  .Satan,   "Hast      8 
thou  considered  my  servant  Job?  for  there  is 
none  like  him  in  the  earth,  a  blameless  and  an 
upright  man,  one  that  feareth  God  and  turneth 
aside  from  evil." 

Then  the  Satan  answered  Jehovah  and  said,         9 

" Doth  Job  fear  God  for  nought?     Hast  thou     10 
not  made  a  hedge  about  him  and  about  his  house 
and  about  all  that  he  hath  on  every  side  ?     Thou 
hast  blessed  the  work  of  his  hands,  and  his  sub- 
stance is  increased  in  the  land. 

But  put  forth  thy  hand  now  and  touch  all     11 
that  he  hath,  and  he  will  renounce  thee  to  thy 
face.'^ 

And  Jehovah  said  unto  the  Satan,  "Behold,     12 
all  that  he  hath  is  in  thy  power:  only  upon 
himself  put  not  forth  thy  hand."     So  the  Satan 
went  forth  from  the  presence  of  Jehovah. 

And  it  fell  on  a  day  when  his  sons  and  his     13 
daughters  were  eating,  and  drinking  wine,  in 
their  eldest  brother's  house. 

That  there  came  a  messenger  unto  Job  and     14 
said: 

"  The  oxen  were  plowing, 

And  the  asses  feeding  beside  them; 


PEOLOGUE  59 

CHAP.    I 

And  the  Sabeans  fell  upon  them  15 

And  took  them  away: 

Yea,  they  have   slain  the  servants  vrith  the 
edge  of  the  sword, 

And  only  I  am  escaped  alone  to  tell  thee." 

While  he  was  yet  speaking,  there  came  also     16 
another  and  said: 

"  The  fire  of  God  is  fallen  from  heaven. 

And  hath  burned  up  the  sheep  and  the  serv- 
ants 

And  consumed  them; 

And  only  I  am  escaped  alone  to  tell  thee !  " 

While  he  was  yet  speaking,  there  came  also     17 
another  and  said: 

"  The  Chaldeans  made  three  bands. 

And  made  a  raid  upon  the  camels. 

And  have  taken  them  away. 

Yea,  and  slain  the  young  men  with  the  edge 
of  the  sword; 

And  only  I  am  escaped  alone  to  tell  thee !  " 

While  he  was  yet  speaking,  there  came  also     18 
another  and  said: 

Thy  sons  and  thy  daughters 

Were  eating,  and  drinking  wine,  in  their  eld- 
est brother's  house; 

And  behold,  19 

There  came  a  great  wind  from  over  the  wil- 
derness. 


60  THE  BOOK  OF  JOB 

CHAP.   I 

And  smote  the  four  corners  of  the  house, 

And  it  fell  upon  the  young  men. 

And  they  are  dead; 

And  only  I  am  escaped  alone  to  tell  thee ! '' 

Then  Job   arose,  and  rent  his  mantle,   and    20 
shaved  his  head,  and  fell  down  upon  the  ground, 
and  worshiped;  and  he  said: 

"  Naked  came  I  from  my  mother's  mold,  21 

And  naked  thither  shall  return! 

Jehovah  gave ;  and  Jehovah  taketh  away : 

Blessed  be  Jehovah's  name ! '' 

In  all  this  Job  sinned  not,  nor  charged  God    22 
with  aught  unseemly. 

CHAP.   II 

Again  there  was  a  day  when  the  sons  of  God      1 
came  to  present  themselves  before  Jehovah,  and 
the  Satan  came  also  among  them  to  present  him- 
self before  Jehovah. 

And  Jehovah  said  unto  the   Satan,  "From      2 
whence    comest    thou?"     And    the    Satan    an- 
swered Jehovah  and  said,  "  From  going  to  and 
fro  in  the  earth,  and  from  walking  up  and  down 
in  it." 

And   Jehovah   said  unto   the   Satan,   "Hast      3 
thou  considered  my  servant  Job?     For  there  is 
none  like  him  in  the  earth,  a  blameless  and  up- 
right man,  one  that  feareth  God  and  turneth 
aside  from  evil :  and  he  still  holdeth  fast  his  in- 


PEOLOGUE  61 

CHAP.   U 

tegrity,  although  thou  movedst  me  against  him 
to  destroy  him  without  cause." 

And  the   Satan  answered  Jehovah  and  said,       4 
"  Skin  for  skin ! ''  yea,  all  that  a  man  hath  will 
he  give  for  his  life. 

But  put  forth  thy  hand  now,  and  touch  his       5 
bone  and  his  flesh,  and  he  will  renounce  thee  to 
thy  face." 

And  Jehovah  said  to  the  Satan,  "Behold,  he      6 
is  in  thy  hand :  only  spare  his  life." 

.So  the  Satan  went  forth  from  the  presence       7 
of  Jehovah,  and  smote  Job  with  sore  boils  from 
the  sole  of  his  foot  unto  his  crown. 

And  he  took  him  a  potsherd  to  scrape  himself       8 
with:  and  he  sat  down  among  the  ashes. 

Then  said  his  wife  unto  him,  "  Dost  thou  still       9 
hold  fast  thine  integrity?     Renounce  God,  and 
die!" 

But  he  said  unto  her,  "  Thou  speakest  as  one     10 
of  the  impious  women  speaketh.     What !  shall 
we  receive  good  at  the  hand  of  God,  and  shall 
we  not  receive  evil  ?  ", 

In  all  this  did  Job  not  sin  with  his  lips. 

Now  when  Job's  three  friends  heard  of  all  11 
this  evil  that  was  come  upon  him,  they  came 
every  one  from  his  own  place;  Eliphaz  the 
Temanite,  and  Bildad  the  Shuhite,  and  Zophar 
the  Naamathite:  and  they  made  an  appoint- 
ment together  to  come  to  bemoan  him  and  to 
comfort  him. 

And  when  they  lifted  up  their  eyes  afar  off     12 


62  THE  BOOK  OF  JOB 

CHAP.   U 

and  knew  him  not,  they  lifted  up  their  voice  and 
wept:  and  they  rent  every  one  his  robe,  and 
sprinkled  dust  upon  their  heads  toward  heaven. 

So  they  sat  down  with  him  upon  the  ground     13 
seven  days  and  seven  nights;  and  none  spake  a 
word  unto  him :  for  they  saw  that  his  grief  was 
very  great. 


THE  BOOK  OF  JOB 

MALEDICTION  AND  COMPLAINT 

CHAP,  m 
After  this  Job  opened  his  mouth  and  cursed  his  day.        1 
And  Job  answered  and  said:  — 

Perish  the  day  !  —  in  it  I  was  born !  3 

And  THE  NIGHT !  —  it  was  said,  A  man  ^s  con- 
ceived ! 

Be  that  day  darkness !  4 

God  from  above  regard  it  not, 

Nor  light  upon  it  shine! 

Darkness  and  Death-shade  claim  it  theirs!  5 

Cloud  on  it  dwell! 

Affright  it  darkenings  of  the  day ! 

That  night !  —  thick  darkness  on  it  seize :  6 

Among  the  year's  days  let  it  not  rejoice; 
Into  the  number  of  the  months  not  come! 

Lo,  barren  be  that  night;  V 

Enter  no  joyful  voice  therein! 

Curse  it  who  curse  the  day;  8 

The  skilled  to  rouse  Leviathan. 

Dark  be  its  twilight  stars:  ^ 

Look  it  for  light,  but  —  none! 
Nor  see  the  eyelashes  of  Morn. 

63 


64  THE  BOOK  OF  JOB 

CHAP.   Ill 

Because  it  shut  not  up  my  doors  of  birth,  10 

Nor  from  mine  eyes  hid  sorrow. 

Why  died  I  not  from  birth?  11 

Come  forth  from  mother  and  expire? 
Why  were  knees  ready  for  me?  12 

Or  why  the  breasts  that  I  should  suck? 

For  now  I'd  lain  down  and  been  quiet ;  13 

rd  slept:  then  had  been  rest  for  me, 

With  kings  and  counsellors  of  earth,  14 

Who  for  themselves  built  places  desolate; 

Or  princes  that  had  gold,  15 

Who  filled  their  house  with  silver: 

Or  like  hid  birth  untimely,  I  'd  not  been ;  16 

As  babes  light  never  saw. 

The  wicked  there  cease  troubling,  17 

And  there  the  weary  are  at  rest; 

The  bondmen  rest  together;  18 

Taskmaster's  voice  they  hear  not: 

Both  small  and  great  are  there,  19 

And  servant  from  his  master's  free. 

Why  is  light  given  the  wretched,  20 

And  life  to  the  bitter  in  soul?  — 

Who  long  for  death,  but  it  is  not,  21 

And  delve  for  it  more  than  treasures  hid; 

Who  joy  to  exultation,  22 

Are  glad  when  they  can  find  the  grave !  — 


THE  DISCUSSION  65 

CHAP.    Ill 

Unto  a  man  whose  way  is  hid,  23 

And  whom  God  hath  hedged  in  ? 
So  to  my  food's  face  come  my  sighings,  34 

And  out  like  water  are  my  meanings  poured: 

For  I  feared  a  fear,  and  it  is  come  upon  me,  25 

And  to  me  cometh  what  I  dread. 
At  ease  I  am  not,  nor  am  quiet,  26 

Nor  have  I  rest :  but  Misery's  come ! 

CHAP.   IV 

Then  answered  Eliphaz  the  Temanite,  and  said:  X 

Should  venture  word  with  thee,  wilt  thou  be       2 

grieved  ? 
But  who  from  speaking  can  refrain  ? 

Behold,  thou  hast  instructed  many,  3 

And  strengthened  drooping  hands; 
Thy  words  the  falling  have  upheld,  4 

And  bowing  knees  hast  thou  made  strong! 

But  now  to  thee  'tis  come,  and  thou  art  faint;  5 

It  toucheth  thee,  and  thou  'rt  dismayed ! 

Thy  piety  not  thy  confidence?  6 

Thy  ways'  integrity  thy  hope? 

Eemember,  pray.  Who,  innocent,  hath  perished?       7 
Or,  Where  were  saints  cut  off  ? 

As  I  have  seen,  those  plowing  sin  8 

And  sowing  sorrow  reap  the  same. 


66  THE  BOOK  OF  JOB 

CHAP.   IV 

By  breath  of  God  they  perish,  9 

And  by  His  nostrils'  blast  are  they  consumed. 

The  lion's  roar  and  voice  of  lion  fierce  10 

And  teeth  of  lions  young,  are  broken. 

The  lion  old  for  lack  of  prey  doth  perish,  11 

And  the  she-lion's  whelps  abroad  are  scattered. 

Now  stealthily  a  word  was  brought  me,  12 

And  thereof  caught  mine  ear  a  whisper. 

In  thoughts  distract  from  visions  of  the  night,        13 
In  falling  of  deep  sleep  on  men, 
A  Terror  met  me  and  a  trembling,  14 

iWhich  made  my  many  bones  to  shake. 

A  spirit  glided  then  before  my  face  —  15 

Bristled  the  hair  of  my  flesh  — 

It  stood,  but  I  could  not  discern  its  form:  16 

Before  mine  eyes  an  apparition! 

Silence  !  —  and  I  heard  a  voice. 

Mortal,  before  God,  just?  17 

Man,  pure  before  his  Maker? 

Lo,  in  His  servants  putteth  He  no  trust,  18 

And  to  His  angels  He  imputeth  frailty ! 

How  much  more  them  that  in  clay  houses  dwell !     19 

Who,  their  foundation  in  the  dust  — 

They  ^re  crushed  before  the  moth ! 

'Twixt  morn  and  eve  they  're  beaten  down :  20 

Unheeded  they  forever  perish. 


THE  DISCUSSIOlSr  67 

CHAP.   IV 

Is  not  their  tent-cord  torn  up  in  them? 
They  die  and  not  in  wisdom. 

CHAP.    V 

Call,  now:  will  there  be  answering  thee?  1 

And  unto  which  of  the  Holy  wilt  thou  turn? 
For  wrath  the  foolish  killeth,  2 

And  envy  slayeth  the  silly. 

I,  I  have  seen  the  foolish  taking  root,  3 

But  suddenly  I  cursed  his  habitation: 

Far  off  from  safety  are  his  children,  4 

And  in  the  gate  they  ^re  crushed, 

Nor  any  to  deliver. 

iWhose  crop  the  hungry  eateth  up,  '5 

And  taketh  it  even  out  of  thorns ; 

And  for  their  wealth  the  snare  doth  pant! 

For  not  from  dust  affliction  cometh,  6 

Nor  springeth  trouble  from  the  ground; 
But  unto  trouble  man  is  born,  7 

As  upward  fly  the  sons  of  flame. 

But  I  —  I  'd  seek  to  God,  8 

And  unto  God  commit  my  cause : 

Who  doeth  great  things  and  unsearchable,  9 

Things  marvelous,  innumerable; 
Who  giveth  rain  upon  the  earth,  10 

And  sendeth  waters  on  the  fields; 


68  THE  BOOK  OF  JOB 

CHAP.   V 

Setting  aloft  the  downcast,  11 

And  raised  to  safety  are  the  mourning. 

Devices  of  the  crafty  frustrating;  12 

Nor  purpose  can  their  hands  perform. 

The  wise  in  their  own  cunning  He  ensnareth ;  13 

And  counsel  of  the  crooked  —  headlong  it ! 

They  meet  with  darkness  in  the  day,  14 

And  grope  at  noon  as  night. 

But   from    the    sword   He   saveth,    from   their 

mouth !  15 

Even  from  the  mighty's  hand  the  needy; 
So  to  the  poor  there  's  hope,  16 

And  Wickedness  doth  shut  her  mouth. 

Lo,  happy  the  man !  —  him  God  correcteth !  17 

Then  spurn  not  thou  the  Almighty^s  chastening. 

For  He  —  He  maketh  sore,  and  bindeth  up ;  18 

He  woundeth,  and  His  hands  make  whole. 

In  troubles  six  He  shall  deliver  thee :  19 

Even  in  seven  shall  no  evil  touch  thee: 

In  famine  He  '11  from  death  redeem  thee,  20 

And  from  the  hand  of  the  sword  in  war. 

From  the  tongue's  scourge  thou  shalt  be  hid,  21 

Nor  dread  destruction  when  it  cometh. 

At  famine  and  destruction  thou  wilt  laugh :  22 

Nor  be  afraid  of  beasts  of  earth. 


THE  DISCUSSION  69 

CHAP.    V 

For  with  the  stones  of  the  field  thy  league;  23 

And  the  beasts  of  the  field  shall  be  thy  friends : 

And  Peace  thy  tent  thou  'It  know ;  24 

And  thou  thy  fold  shalt  visit,  and  nought  miss. 

Thou  'It  know,  too,  great  thy  seed,  25 

Even  as  earth's  grass  thine  offspring : 

In  full  age  to  the  grave  wilt  come,  26 

As  shock  of  corn  up  cometh  in  its  season. 

Lo,  this!     We've  searched  it  out  —  it  so! —        27 
Hear  it,  and  thou  know  for  thyself. 

CHAP.   VI 

Then  answered  Job  and  said:  1 

Oh    that  —  to    weigh !  —  were    my    impatience      2 

weighed ! 
And  with   it  my  calamity  were   lifted   in  the 

scales ! 
For  heavier  were  it  than  the  sea's  sand  now.  3 

For  this  cause  have  my  words  been  wild : 

For  with  me  the  Almighty's  arrows,  4 

Whose  poison  drinketh  up  my  spirit : 

God's  terrors  range  themselves  (against)  me. 

Doth  wild  ass  bray  o'er  tender  grass  ?  5 

Or  loweth  ox  over  his  fodder? 

Can  savorless  be  eaten  without  salt?  6 


'70  THE  BOOK  OF  JOB 

CHAP.   VI 

Or  in  an  egg's  white  is  there  taste? 

To  touch,  my  soul  ref useth !  7 

They  —  as  my  loathsome  meat  — ! 

Oh  might  my  asking  come,  8 

And  God  my  longing  grant ! 

Might  please  God  even  to  crush  me,  9 

Let  loose  His  hand  and  cut  me  off ! 

Then  should  I  yet  have  comfort;  10 

Yea,  I  'd  exult  midst  pain  that  spareth  not : 
For  I  've  not  hid  the  words  of  the  Holy  One. 

What  —  strength  of  me  ?  —  that  I  should  wait ;      11 
And  what  my  end  ?  —  that  I  prolong  my  breath. 
My  strength !  —  the  strength  of  stones  ?  12 

My  flesh !  —  of  brass  ? 

Is  not  my  help  within  me  —  nothingness  ?  13 

And,  driven  away  from  me,  abiding  prosperous- 
ness? 

Unto  one  melting !  —  kindness  from  his  friend ;      14 
Even  forsaketh  he  the  fear  of  the  Almighty. 

Brook-like  my  brethren  deal  deceitfully:  15 

As  stream  of  brooks  they  pass  away; 
Those  dark  from  ice,  16 

Wherein  the  snow  is  hid: 

While  warm  they  wax,  they  vanish :  17 

When  it  is  hot,  they're  from  their  place  con- 
sumed. 


THE  DISCUSSION  71 

CHAP.    VI 

Caravans  by  their  way  are  turned  aside ;  18 

Up  to  the  waste  they  go,  and  perish ! 

The  troops  of  Tema  look;  19 

The  companies  of  Sheba  wait  for  them: 
Chagrined  they  are,  because  they  trusted:  20 

Thither  they  come  and  are  confounded. 

For  ye  are  nothing  now;  21 

Ye  see  a  Terror,  and  are  dismayed. 

Did  I  say.  Bring  to  me?  22 

Or,  Of  your  wealth  make  me  a  present? 
Or,  From  the  foe's  hand  rescue  me  ?  23 

Or,  From  the  mighty's  hand  redeem  me  ? 

Teach  me,  and  I  '11  be  still ;  24 

And  make  me  know  wherein  I  've  erred. 

How  forcible  are  words  of  uprightness!  25 

But  what  doth  your  upbraiding  prove  ? 

Words  to  reprove  imagine  ye,  26 

Although  as  wind  the  words  of  the  despairing? 

Even  upon  the  fatherless  ye  'd  cast,  27 

And  of  your  friend  make  merchandize. 

Now,  therefore,  be  content ;  look  on  me !  28 

For,  to  your  faces  —  if  I  lie ! 

I  pray  you,  turn ;  let  there  be  no  unfairness :  29 

Yea,  turn  again !  —  in  it  my  righteousness. 


72  THE  BOOK  OF  JOB 

'  CHAP.    VI 

Injustice  on  my  tongue?  30 

Cannot  my  taste  discern  things  mischievous? 

CHAP,  vn 

War-service  not?  to  man  on  earth?  1 

His  days,  too,  like  a  hireling's  days! 

As  servant  panteth  for  the  shade,  2 

And  hireling  looketh  for  his  wages, 
So  am  I  made  to  inherit  months  of  misery,  3 

And  nights  of  weariness  my  portion. 

When  I  lie  down  I  say.  When  shall  I  rise?  4 

But  long 's  the  night ; 

And  I  am  full  of  tossings  to  and  fro 

Till  dawn  of  day.  i 

My  flesh  is  clothed  with  worms  and  clods  of       5 

dust! 
Closeth  my  skin  and  breaketh  out  afresh. 

Swifter  my  days  than  weaver's  shuttle,  6 

And  without  hope  are  spent. 

Eemember  that  my  life  —  a  breath!  7. 

Mine  eye  shall  see  good  nevermore. 
The  eye  that  looketh  on  me  shall  not  see  me :  8 

Thine  eyes  upon  me ;  but  —  I  shall  not  be. 

Cloud  is  consumed  and  vanisheth  away;  9 

So  who  to  Sheol  goeth  down  shall  not  come  up : 


THE  DISCUSSION  73 

CHAP,  vn 

No  more  unto  his  house  shall  he  return,  10 

Nor  his  place  know  him  more. 

Therefore  I  will  not  curb  my  mouth :  11 

In  anguish  of  my  spirit  I  will  speak ; 
In  my  soul's  bitterness  I  will  complain. 

A  sea,  or  a  sea-monster  I?  12 

That  over  me  thou  setfst  a  watch? 

Whene'er  I  say,  My  bed  shall  comfort  me,  13 

My  couch  take  from  my  plaint, 

Then  scarest  thou  me  with  dreams,  14 

And  terrifiest  me  through  visions. 

And  my  soul  chooseth  strangling,  15 

Death  rather  than  —  my  bones! 

I  loathe—  16 

I."  would  not  live  alway: 

Let  me  alone; 

For  my  days  —  breath ! 

Man !  what  ?  —  that  thou  shouldst  magnify  him,     17 
And  set  thy  heart  upon  him. 

And  every  morning  visit  him,  18 

Every  moment  try  him ! 

How  long  wilt  thou  not  look  away  from  me,  19 

Nor  let  me  alone  till  I  swallow  my  saliva  ? 

Sin  I?  what  do  I  unto  thee?     0  Watcher  thou     20 
of  men ! 


74  THE  BOOK  OF  JOB 

CHAP.  VII 

Why  hast  thou  set  me  as  a  mark  for  thee, 

So  that  I  am  a  burden  to  myself  ? 

And  why  dost  thou  not  pardon  my  transgression,     21 

And  take  my  wickedness  away? 

For  now  I  shall  lie  down  in  dust, 

And  thou  betimes  wilt  seek  me ;  but  I  —  not  ! 

OHAP.  vm 
Bildad  the  Shuhite  answered  then,  and  said:  1 

Till  when  wilt  thou  speak  these?  2 

And  thy  mouth's  words,  a  mighty  wind? 

Judgment  doth  God  pervert?  3 

Or  the  Almighty  rightness  wrest? 

If  thy  sons  sinned  against  Him,  4 

And   into   their   transgression's  hand   He   cast 

them  — 
If  thou  wouldst  seek  to  God  betimes,  5 

And  supplication  make  to  the  Almighty  — 
If  pure  and  upright  thou  — 

He  surely  now  would  wake  for  thee  6 

And  prosperous  make  thy  righteous  habitation: 
And  were  small  thy  beginning,  7 

Yet  should  thy  end  grow  very  great. 

For  ask,  I  pray  thee,  of  the  former  age,  8 

And  to  their  fathers'  search  apply: 


THE  DISCUSSION  76 

CHAP.   VIII 

For  we,  of  yesterday,  and  nothing  know,  9 

Because  our  days  on  earth  —  a  shadow  I 

Shall  they  not  teach  thee,  tell  thee,  10 

And  utter  words  out  of  their  heart? 

Can  rush  thrive  without  mire?  11 

Water  without,  flag  grow? 

While,  in  its  greenness  yet,  it 's  not  cut  down,         12 
It  withereth  ere  any  herb. 

Thus  paths  of  all  that  God  forget;  13 

And  hope  of  the  profane  shall  perish: 

Whose  confidence  shall  be  cut  off,  14 

His  trust  a  spider's  house. 

He  on  his  house  may  lean,  but  stand  it  shall  not :     15 
He  may  hold  fast  thereby,  but  it  shall  not  en- 
dure. 

Green  in  the  sun's  face  he,  16 

And  forth  his  shoots  over  his  garden  go : 
Its  roots  are  twined  about  a  heap ;  17 

Seeth  a  house  of  stones. 

If  from  his  place  he  be  destroyed,    •  18 

Then  —  shall  deny  him,  I  've  not  seen  thee ! 

Lo,  this  the  joy  of  his  way !  19 

And  from  the  dust  shall  others  spring. 


76  THE  BOOK  OF  JOB 

CHAP.   VIII 

Behold,  God  will  not  cast  away  the  perfect,  20 

Nor  take  the  evil-doers'  hand! 

He  yet  will  fill  thy  mouth  with  laughter,  21 

Thy  lips  with  shouts  of  joy. 

With  shame  shall  they  be  clothed  that  hate  thee,     22 
And  the  wicked's  tent  be  —  nothingness! 

CHAP.   IX 

Then  answered  Job  and  said:  .  1 

Of  course  I  know  that  so:  2 

But  how  can  man  be  just  with  God  ? 

If  to  contend  with  Him  he  wished,  3 

He  could  not  answer  Him  one  of  a  thousand. 

"Wise  in  heart  and  mighty  in  strength  !  4 

Who  against  Him  hath  hardened  and  been  safe  ? 

Who  mountains  moveth  and  they  know  not;  5 

Who  in  His  anger  overturneth  them: 

Who  shaketh  Earth  out  of  her  place; 

And  tremble  her  pillars ! 

Who  Sun  commandeth,  and  it  riseth  not;  7 

And  scale th  up  the  stars ! 

Who  alone  stretcheth  oiit  the  heavens,  8 

And  treadeth  on  the  ocean's  heights. 


THE  DISCUSSION  77 

CHAP.    IX 

.  Who  maketh  Bear,  Orion,  and  the  Pleiades,  9 

And  Chambers  of  the  South. 

Who  doeth  great,  past  finding  out ;  10 

Yea,  wondrous  without  number. 

Lo,  by  me  goeth  He,  but  I  see  not!  11 

He  glideth  on  also,  but  I  perceive  Him  not. 

.  Behold,  He  seizeth!     Who  can  turn  Him  back?     12 
Who  '11  say  to  Him,  What  doest  thou  ? 

His  anger  God  will  not  withdraw:  13 

Helpers  of  Eahab  stoop  beneath  Him : 

How  much  less  I,  should  I  Him  answer !  14 

Choose  out  my  words  with  Him! 
.Whom,  though  I  'm  righteous,  I  'd  not  answer;        15 
1  would  make  supplication  to  my  judge. 

If  I  had  called,  and  He  had  answered  me;  ,16 

I  'd  not  believe  He  hearkened  to  my  voice : 

'  He  who  with  tempest  breaketh  me,  17 

,  And  multiplieth  without  cause  my  wounds : 

.  He  will  not  suffer  me  to  take  my  breath,  18 

■  But  filleth  me  with  bitternesses. 

,  If,  as  to  strength,  lo,  strong  !  19 

And  if  of  justice,  who'll  set  me  a  time? 


78  THE  BOOK  OF  JOB 

CHAP.   IX 

Though  I  am  righteous,  my  own  mouth  will    20 

make  me  guilty; 
I  perfect,  it  will  prove  me  wrong : 
I  perfect  ?     I  'd  not  know  my  breath !  21 

My  life  I  do  despise. 

It  —  ONE !  therefore  I  say  22 

Perfect  and  wicked  He  destroyeth  I 

If  scourge  slay  suddenly,  23 

At  trial  of  the  innocent  He  ^11  mock ! 
Earth 's  given  into  the  Wicked's  hand :  24 

He  covereth  its  judges'  faces  I 

If  not. 

Who  is  it,  then? 

Swifter  than  courier  now  my  days:  25 

They  fly  away;  they  see  no  good. 
As  skiffs  of  reed  they  pass,  26 

As  swoopeth  eagle  on  the  prey. 

Say  I,  I  will  forget  my  plaint,  27 

Leave  off  my  looks,  and  brighten  up ; 

I  am  afraid  of  all  my  sorrows:  28 

I  know  thou  'It  not  declare  me  innocent : 

I,  I  am  to  be  guilty !  29 

Why  toil  I,  then,  in  vain  ? 

Wash  I  myself  with  snow,  30 

And  cleanse  my  hands  with  lye, 


THE  DISCUSSION  79 


CHAP.    IX 


Yet  thou  wilt  plunge  me  in  the  ditch,  31 

And  my  own  clothing  shall  abhor  me ! 

For  should  I  answer  Him,  not  man  like  me,  32 

Should  we  together  enter  into  judgment  — 
No  daysman  is  betwixt  us  33 

Might  lay  hand  on  us  both. 

Let  Him  remove  His  rod  from  me,  34 

And  let  His  terror  not  affright  me, 
I  'd  speak  and  fear  Him  not :  35 

For  not  so  I  within  myself. 


My  soul  is  weary  of  my  life. 
I  will  let  loose  upon  me  my  complaint ; 
In  my  soul's  bitterness  I  '11  speak : 
I  '11  say  to  God,  Do  not  condemn  me ; 
Show  me  why  thou  contendest  with  me. 

Good  unto  thee  thou  shouldst  oppress? 

Despise  thy  handiwork? 

And  shine  upon  the  wicked's  counsel? 

Hast  eyes  of  flesh? 

Seest  thou  as  seeth  man? 

Thy  days  as  days  of  mortal? 

As  days  of  man  thy  years  ? 

That  thou  inquirest  after  my  iniquity, 

And  searchest  for  my  sin? 


CHAP.  X 


80  THE  BOOK  OF  JOB 

CHAP.   X 

Upon  thy  knowledge  that  I  am  not  wicked,  7 

And  none  delivering  from  thy  hand ! 

Thy  hands  have  fashioned  me,  8 

And  wrought  me  wholly  round  about; 
And  thou  destroyest  me ! 

Remember,  I  beseech  thee,  9 

Thou  'st  molded  me  as  clay. 

And  wilt  thou  bring  me  into  dust  again  ? 

Hast  thou  not  poured  me  oiit  as  milk,  10 
And  curdled  me  like  cheese? 

Clothed  me  with  skin  and  flesh,  11 

And  interwoven  me  with  bones  and  sinews !  - 

Life  thou  hast  granted  me  and  loving  kindness^     12 
And  thy  care  hath  preserved  my  breath. 

Yet  in  thy  heart  thou  hidedst  these: —  13 

"I  know  that  with  thee  —  this:  — 

If  I  sin,  then  thou  markest  me,  14 

And  from  mv  guilt  wilt  not  acquit  me : 

-If  wicked  I,"  15 

Wo  unto  me ! 

And  righteous  I, 

I  shall  not  lift  my  head ; 

With  ignominy 'filled, 

And  looking  on  my  misery ! 


THE  DISCUSSION  81 

CHAP.   X 

And  if  —  lift  up  itself,  16 

Thou  as  a  lion  huntest  me, 

And  again  show'st  thyself  upon  me  marvelous ! 

Thy  witnesses  against  me  thou  renewest,  17 

And  on  me  dost  increase  thine  indignation ; 
Changes  and  hosts  against  me ! 

Then  why  from  mother  hast  thou  brought  me     18 

forth?  — 
Had  I  breathed  out,  and  not  an  eye  had  seen  me ! 
Had  been  as  though  I  had  not  been ! 
From  womb  to  grave  been  borne ! 

Not  few  my  days  ?  20 

Leave  off !  let  me  alone ; 

That  I  may  brighten  up  a  little 

Before  I  go,  and  not  return,  21 

To  darkness^  land  and  Shadow  of  Death, 

A  land  of  gloom  as  darkness  dense —  22 

Death-shade  and  order  none  — 

Even  the  light  as  darkness ! 

CHAP.  XI 

Then  answered  Zopliar  the  Naamathite,  and  said :  1 

Should  not  the  multitude  of  words  be  answered?       2 
And  should  a  man  of  lips  be  counted  just? 
Thy  boastings  make  men  silence  keep  ?  3 

And  mockest" thou ?  and  shaming,  none? 


82  THE  BOOK  OF  JOB 

CHAP.   XI 

For  thou  say'st,  Pure  my  doctrine;  4 

And  in  thine  eyes  I  ^m  clean ! 

But  oh  that  God  would  speak,  5 

And  open  His  lips  against  thee, 
And  show  thee  Wisdom's  secrets  I  6 

For  double  folds  to  Wisdom. 

Know,  then,  that  God  doth  cause  to  be  forgotten 
For  thee  of  thy  iniquity. 

Canst  thou  search  out  the  depths  of  Deity?  7 

Find  out  the  Almighty  to  perfection? 

Heights  of  the  heavens !  8 

What  canst  thou  do  ? 

Deeper  than  Sheol ! 

What  canst  thou  know  ? 

Longer  its  measure  than  the  earth,  9 

And  broader  than  the  sea. 

If  He  pass  through  and  let  shut  up,  10 

And  an  assembly  call,  then  who  can  hinder  Him  ? 

For  He,  He  knoweth  evil  men,  11 

And  seeth  wickedness,  although  He  mark  it  not. 

And  man,  made  hollow,  will  wax  wise !  12 

And  wild-ass  foal  will  man  be  born  I 

If  thou  thy  heart  set  right,  13 

And  toward  Him  stretch  out  thy  hands  — 


THE  DISCUSSION  83 

CHAP.    XI 

If  in  thy  hand  iniquity,  put  it  far  off,  14 

Nor  let  unrighteousness  dwell  in  thy  tents  — 

Surely  thou  then  shalt  lift  thy  face  without  a     15 

spot; 
Yea,  solid  shalt  thou  be,  and  shalt  not  fear : 

For  thou,  thou  misery  shalt  forget;  16 

As  waters  passed  by,  shalt  remember. 

And  life  shall  rise  above  the  noonday :  17 

Darkness  shall  be  as  morning; 

And  thou  shalt  be  secure,  18 

Because  there's  hope: 

And  thou  shalt  look  around. 

And  take  thy  rest  in  safety: 

Aye,  down  shalt  lie  19 

And  none  making  afraid: 

And  many  shall  make  suit  to  thee. 

But  the  ungodly's  eyes  shall  waste  away,  20 

And  flight  shall  from  them  fly, 

And  breathing  out  the  life  their  hope! 

CHAP,  xn 
Then  answered  Job  and  said:  1 

A  people  ye,  no  doubt!  2 

And  wisdom  with  you  '11  die ! 


84  THE  BOOK  OF  JOB 

CHAP,  xn 
But  heart  to  me  as  ^ell  as  you;  3 

/  not  below  3'OU  falling: 
And  with  whom  are  not  such  as  these? 

A  laughing-stock  to  his  neighbor  I  'm  become  !  4 

Calling  on  God!  and  him  He  answered! 
Just!  upright!  laughing-stock! 

In  thoughts  at  ease,  contempt  toward  calamity,        5 
Ready  for  faltering  foot. 

The  tents  of  robbers  prosper!  6. 

And,  to  those  angering  God,  security! 
To  him  who  bringeth  in  his  hand  a  god  1 

But  ask  the  beasts  now,  and  they  '11  teach  thee,  7 

And  winged  of  these  heavens,  and  they  will  tell 

thee ; 
Or  speak  to  Earth,  and  it  will  make  thee  know,       8 
And  the  sea's  fishes  shall  to  thee  declare : 

In  all  of  these,  who  doth  not  know  9 

That  this,  Jehovah's  hand  hath  wrought? 
In  whose  hand,  life  of  every  living  thing,  10 

And  soul  of  all  the  flesh  of  man. 

Doth  not  the  ear  test  words,  11 

And  palate  for  itself  taste  food  ? 

Among  the  aged,  Wisdom?  12 

And  length  of  days,  intelligence?  . 


THE  DISCUSSION  85 

CHAP.    XII 

Wisdom  A^'D  might  with  Him:  13 

Foresight  to  Him  and  skill  uxerrixg! 

Behold,  He  breaketh  down,  14 

And  it  cannot  be  built  again ! 

He  shutteth  up  a  man, 

And  there  can  be  no  opening. 

Lo,  waters  He  withholdeth,  15 

And  they  dry  up : 
Again  He  looseth  them, 
And  they  o'erturn  the  earth ! 

Power  with  Him  and  truth  eternal!  16 

His  the  deceived  and  the  deceiver  — 

Conducting  counsellors  despoiled  away  —  17 

And  magistrates  He  maketh  fools: 

The  bond  of  kings  He  looseth,  18 

And  bindeth  girdle  on  their  loins: 

Conducting  priests  away  despoiled  —  19 

And  the  established  He  hurleth  headlong : 

Turning  aside  the  trust3''s  lip  —  20 

And  taketh  away  the  elders'  wisdom: 
Contempt  He  poureth  upon  princes,  21 

And  looseth  girdle  of  the  strong: 

Deeps  out  of  darkness  laying  bare  —  22 

And  bringeth  out  to  light  the  Shadow  of  Death : 


86  THE  BOOK  OF  JOB 

CHAP,  xn 
Increasing  nations —  23 

And  He  destroyeth  them: 
Spreading  out  nations  — 
And  He  in-bringeth  them : 

Heart  of  earth's  people's  chiefs  taking  away  —      24 
And  He  maketh  them  wander  in  a  pathless  waste. 
They  grope  in  darkness  without  light ;  25 

And  He  maketh  them  stagger  as  drunken ! 

CHAP.   XIII 

Lo,  mine  eye  hath  seen  all !  1 

Mine  ear  hath  heard  and  given  it  heed. 

What  ye  know,  I  know  also,  2 

I  not  below  you  falling. 

But  indeed  I  —  to  the  Almighty  I  would  speak,        3 
And  I  desire  with  God  to  reason. 

But  ye  indeed  —  forgers  of  lies !  4 

Ye  sham  physicians  all! 

Made  deaf,  oh  would  ye  might  be  dumb!  5 

And  it  would  be  your  wisdom. 

Pray  hear  my  protestation,  6 

And  hearken  to  the  pleadings  of  my  lips. 

For  God  will  ye  speak  wickedly,  7 

And  talk  deceitfully  for  Him? 

His  face  will  ye  lift  up  ?  8 

Will  ye  contend  for  God? 


THE  DISCUSSION  87 

CHAP.   XIII 

Well  that  He  search  you  out?  9 

As  mocketh  men,  can  ye  mock  Him  ? 

Reproving  He  '11  reprove  you,  10 

If  faces  ye  in  secrecy  lift  up. 

Will  not  His  loftiness  make  you  afraid,  11 

And  His  dread  on  you  fall? 

Your  memory  saws,  similitudes  of  ashes !  12 

Shield-bosses  yours,  bosses  as  clay ! 

Before  me  silence  keep,  and  I  will  speak,  13 

Whatever,  even,  shall  upon  me  come : 
Upon  what,  take  I  in  my  teeth  my  flesh,  14 

And  put  my  life  in  my  hand  ? 

Behold,  He  '11  slay  me !  hope  I  not ;  15 

Yet  to  His  face  my  ways  I  will  maintain. 

This,  also,  to  me  for  salvation :  16 

That  to  His  face  the  godless  shall  not  come. 

Listening  hear  my  speech,  17 

And  in  your  ears  my  declaration. 

Lo  now,  I  've  set  the  cause  in  order !  18 

I  know  I  shall  be  counted  just. 

Who  's  He,  will  plead  against  me  ?  19 

Eor  if  I  now  keep  silent,  I  shall  die ! 


88  THE  BOOK  OF  JOB 

CHAP.   XIII 

Two,  only,  do  not  unto  me;  20 

Then  from  thy  face  I  will  not  hide: 
Thy  hand  from  on  me  far  withdraw,  21 

And  let  thy  terror  not  make  me  afraid; 

Then  summon,  and  I  '11  answer ;  22 

Or,  I  will  speak;  —  and  answer  me. 

Iniquities  and  sins,  to  me  how  many  ?  23 

My  sin  and  my  transgression,  make  me  know. 

"V^Tiy  hidest  thou  thy  face,  24 

And  hold'st  me  for  thine  enemy? 

A  driven  leaf  wilt  terrify  ?  25 

And  stubble  dry  pursue? 

Por  bitter  things  thou  writ'st  against  me,  26 

And  mak'st  me  keep  my  youth's  iniquities ; 

Puttest  my  feet,  too,  in  the  stocks,  27 

And  watchest  all  my  paths ; 
Draw'st  thee  a  mark  around  the  roots  of  my 
feet ! 

And  he,  as  rot,  wasteth  away !  28 

Like  a  moth-eaten  garment! 

CHAP.   XIV 

Man,  born  of  woman !  1 

Days  few  and  full  of  trouble ! 


THE  DISCUSSION  89 

CHAP.    XIV 

Flower-like  he  cometh  forth,  and  is  cut  down :  2 

He  fleeth  also  as  a  shadow,  and  continueth  not. 

And  dost  thou  open  thine  eyes  on  such  a  one,  3 

And  into  judgment  with  thee  bringest  me? 

Clean  out  of  unclean,  who  can  bring?  4 

Not  one ! 

Seeing  his  days  determined,  5 

The  number  of  his  months  with  thee. 
His  bounds  thou  hast  appointed  that  he  cannot 
pass; 

Look  off  from  him,  that  he  may  rest,  6 

Till,  as  a  hireling,  he  enjoy  his  day. 

For  of  a  tree  there  's  hope,  if  't  be  cut  down,  7 

That  it  will  sprout  again. 

And  that  its  sucker  will  not  cease : 

Though  root  thereof  wax  old  in  earth,  8 

And  stock  thereof  die  in  the  ground, 
Through  scent  of  water  it  will  bud,  9 

And  plant-like  put  forth  boughs. 

But  man  doth  die  and  waste  away;  10 

Yea,  man  expireth,  and  where  —  he? 

The  waters  from  the  sea  are  gone,  11 

And  flood  doth  dwindle  and  dry  up ; 


90  THE  BOOK  OF  JOB 

CHAP.   XIV 

And  man  down  lieth  and  riseth  not:  12 

Until  no  more  the  heavens,  they  shall  not  awake, 
Nor  from  their  sleep  be  roused. 

Oh  that  in  Sheol  thou  wouldst  hide  me !  13 

Wouldst  keep  me  secret  till  thy  wrath  be  past ! 
A  set  time  wouldst  appoint  me,  and  remember 
me! 


14 


If  man  die,  may  he  live  again  ? 

All  my  war-service  days  I  'd  wait. 

Till  my  discharge  should  come. 

Thou  'dst  call,  and  I  should  answer  thee;  15 

Thou  'dst  have  a  yearning  toward  thy  handiwork. 

But  now  thou  numberest  my  steps:  16 

Keep'st  thou  not  watch  upon  my  sin? 
Sealed  my  transgression  in  a  sack !  17 

And  mine  iniquity  thou  sewest  up. 

But,  sooth,  the  mountain  falling  fadeth  out,  18 

And  from  its  place  the  rock  's  removed : 
The  waters  wear  the  stones;  19 

Their  overflowings  wash  earth's  dust  away; 
And  man's  hope  thou  destroyest, 
O'erpowerest  him  forever,  and  he  passeth,  30 

Changest    his    countenance,    and    sendest    him 
away. 


THE  DISCUSSION  91 

CHAP.   XIV 

His  sons  to  honor  come,  and  he  knoweth  not;         21 
And  they're  brought  low,  but  he  them  heedeth 
not: 

Onty,  for  self  his  flesh  hath  pain,  22 

And  for  itself  his  soul  doth  mourn. 

CHAP.    XV 

Then  answered  Eliphaz  the  Temanite,  and  said:  1 

Ought  wise  to  answer  windy  knowledge,  2 

And  fill  his  lungs  with  eastern  blast? 
Eeason  with  talk  unprofitable,  3 

And  speeches !  —  in  them  is  no  good ! 

Moreover  thou  dost  cast  off  piety  4 

And  before  God  diminishest  devotion! 

For  thy  iniquity  thy  mouth  doth  teach,  5 

And  thou  dost  choose  the  crafty's  tongue. 

Thee  thy  own  mouth  condemneth,  and  not  1 :  6 

Yea,  thy  own  lips  against  thee  testify. 

Thou  the  first  man  was  born?  7 

And  ere  the  hills  wast  thou  brought  forth? 

God's  council  hast  thou  listened  in?  8 

And  wisdom  dost  thou  to  thyself  reserve? 

What  knowest  thou,  and  we  know  not?  9 

Dost  understand,  and  not  with  us  the  same? 


92  THE  BOOK  OF  JOB 

CHAP.   XV 

With  us,  both  gray-haired  and  the  very  aged,  10 

In  days  above  tliy  father,  great. 

Too  small  for  thee  God's  consolation?  11 

And  the  word  gently  with  thee  ? 

Why  carrieth  thee  thy  heart  away?  12 

And  wherefore  flash  thine  eyes  ? 

That  against  God  thou  turnest  thy  spirit,  13 

And  lettest  words  go  from  thy  month  ? 

Man!  what ?  —  that  he  be  clean,  14 

And,  woman-born !  that  he  be  righteous  ? 

Lo,  in  His  saints  He  trusteth  not,  15 

And  in  His  eyes,  not  clean  the  heavens ! 
How  less  the  loathsome  and  corrupt !  16 

Man,  drinking  wickedness  like  water ! 

To  thee  I  '11  breathe  out :  list  to  me ;  17 

And  that  I  've  seen  I  will  declare; 

Which  sages  from  their  sires  have  told,  18 

And  have  not  hid; 

To  whom  alone  the  land  was  given,  19 

And  iiot  a  stranger  passed  among  them. 

All  of  the  wicked's  days,  in  torture  he !  20 

And  the  years'  number 's  hid  to  the  oppressor. 

A  sound  of  terrors  in  his  ears :  21 

Amid  prosperity,  upon  him  cometh  spoiler! 


THE  DISCUgSIOISr  93 

CHAP.    XV 

From  darkness  to  return,  he  trusteth  not;  22 

And  of  the  sword  awaited,  he. 

Abroad  for  bread  he  wandereth  —  Where  ?  23 

He  knoweth  Darkness'  day  is  ready  at  his  hand. 

Distress  and  anguish  frighten  him;  24 

Like  king  for  battle  ready  they  o'erpower  him ! 

For  against  God  he  stretcheth  out  his  hand,  25 

And    strengtheneth    himself    against    the    Al- 
mighty ! 
With  neck  he  rusheth  on  Him!  26 

With  the  thick  bosses  of  his  bucklers ! 

For  with  his  fatness  covereth  he  his  face,  27 

And  maketh  fat  on  loin ; 

And  cities  desolate  inhabiteth —  28 

In  houses  —  dwell  not  in  them  — 
Since,  ready  to  be  heaps. 

Eich  he  shall  not  be,  nor  his  substance  last;  29 

Nor  shall  their  wealth  spread  in  the  earth. 

From  darkness  he  shall  not  depart:  30 

Flame  shall  his  branches  wither. 

And  by  His  mouth's  blast  shall  he  pass  away. 

Let  him  not  trust  in  vanity,  himself  deceiving;        31 
For  vanity  shall  be  his  recompense : 


^4  THE  BOOK  OF  JOB 

CHAP.   XV 

Fulfilled  it  shall  be  ere  his  time:  32 

Nor  shall  his  branch  be  green. 

Vine-like  he  shall  shake  off  his  unripe  grapes,        33 
And  olive-like  cast  off  his  bloom. 

For  barren  the  ungodly's  household,  34 

And  fire  the  tents  of  bribery  shall  consume. 

Mischief  conceive  the}^,  35 

And  vanity  bring  forth, 

And  their  bosom  deceit  prepareth. 

CHAP.   XVI 

Then  answered  Job  and  said:  1 

Many  like  these  I  've  heard :  2 

Distressful  comforters  ye  all. 

An  end  to  words  of  wind?  3 

Or  what  provoketh  thee  that  thou  dost  answer  ? 

I  too  could  speak  like  you :  4 

If  your  soul  were  in  my  soul's  stead, 
I  could  join  words  together  against  you. 
And  shake  my  head  at  you. 

With  my  mouth  I  could  strengthen  you,  5 

And  my  lips  solace  should  assuage. 

Although  I  speak,  my  pain  is  not  assuaged,  6 

And  if  forbear  I,  what  doth  from  me  go? 

For  worn  out  hath  He  made  me  now :  7 


THE  DISCUSSION  95 

CHAP.   XVI 

Thou  all  my  household  hast  made  desolate ; 

And  —  witness  is  —  thou  ^st  shriveled  me,  8 

And  'gainst  me  riseth  up  my  leanness; 

It  testifieth  to  my  face. 

His  anger  teareth !  aye,  He  hateth  me !  9 

He  gnasheth  on  me  with  His  teeth: 

My  enemy !     His  eyes  upon  me  —  sharpeneth ! 

They  gape  upon  me  with  their  mouth;  10 

In  scorn  they  smite  my  cheek: 
Together  they  unite  against  me. 

To  the  ungodly  God  delivereth  me,  11 

And  casteth  me  into  the  wicked's  hands. 

I  was  at  ease,  and  He  brake  me  asunder:  12 

And  by  my  neck  He  clutched  and  dashed  me  to 

to  pieces! 
And  set  me  up  for  a  mark  for  Him: 

His  archers  compass  me  about :  13 

My  reins  He  cleaveth,  and  spareth  not. 
Upon  the  ground  He  poureth  out  my  gall : 

Breach  upon  face  of  breach,  He  breaketh  me;         14 
He  rusheth  on  me  like  a  giant! 

Sackcloth  I  've  sewed  upon  my  skin,  15 

And  in  the  dust  have  laid  my  brow. 


96  THE  BOOK  OF  JOB 

CHAP.   XVI 

My  face  is  flushed  with  weeping,  16 

And  on  my  lids  the  Shade  of  Death, 

Though  in  my  hands  no  violence,  17 

And  pure  my  prayer. 

0  Earth,  cover  thou  not  my  blood !  18 

And  to  my  outcry  be  no  place. 

Even  now,  behold,  in  heaven  my  witness  !  19 

Yea,  VOUCHER  mine  on  high ! 

My  friends  my  scorners:  20 

Mine  eye  outpoureth  unto  God; 

And  might  one  plead  for  man  with  God!  21 

As  man^s  son  for  his  neighbor. 

For  years  of  number  are  come,        -  22 

And  I  the  way  go  I  shall  not  return. 

CHAP.   XVII 

My  spirit 's  spent;  1 

Extinguished  are  my  days; 
The  Graves  for  me! 

Verily  mockeries  with  me;  2 

And  mine  eye  dwelleth  in  their  provocation. 

Put  now:  for  me  with  thee  be  surety.  3 

Who 's  he  into  my  hand  will  strike  ? 


THE  DISCUSSION  97 

CHAP,  xvn 

For  their  heart  thou  hast  hid  from  understand-      4 

ing. 
Exalt,  therefore,  thou  wilt  not. 

For  spoil  betrayeth  friends!  5 

Even  his  children's  eyes  shall  waste  away. 

And  for  the  peoples'  byword  He  hath  set  me!  6 

And  spittle  to  their  face  I  am  become. 

And  dim  from  grief  impatient,  is  mine  eye,  7 

And  as  a  shadow  all  my  limbs. 

Astonished  shall  the  upright  be  at  this,  8 

And  roused  the  innocent  against  the  godless: 

The  righteous  too  shall  hold  his  way,  9 

And  clean  of  hands  add  strength. 

Howbeit,  ye  all,  return  ye ;  come,  I  pray :  10 

For  wise  among  you,  find  I  not. 

My  days  are  past;  my  purposes  are  broken  off,       11 
Possessions  of  my  heart! 

They  put  the  night  for  day;  12 

Light  near  the  face  of  darkness. 

Lo,  wait  I  for  the  grave,  my  house;  13 

Spread  I  my  couch  in  darkness; 

Say  I  unto  Corruption,  Thou,  my  Father !  14 


THE  BOOK  OP  JOB 


CHAP.   XVII 


To  Worm,  My  Mother,  and  My  Sister ! 

Where  then  my  hope?  15 

And  my  hope  —  who  shall  see  it  ? 

Down  to  the  bars  of  Sheol  it  shall  go,  16 

When  —  in  the  dust  together  —  rest! 

CHAP,  xvni 
Bildad  the  Sliuliite  answered  then  and  said:  1 

How  long  hunt  ye  for  words  ?  2 

Have  sense  and  lue  'II  speak  afterwards. 

Why  are  we  counted  as  the  beast?  3 

Are  in  your  eyes  become  unclean? 

Tearing  his  soul  in  his  anger !  4 

Shall  earth  for  thy  sake  be  forsaken? 
Or  from  its  place  the  rock  be  moved? 

Again:  the  wicked's  light's  put  out,  5 

Nor  doth  his  fire's  flame  shine: 
Light  darkeneth  in  his  tent,  6 

And  over  him  his  lamp  's  extinguished. 

Straitened  the  steps  of  his  strength  shall  be,  7 

And  his  own  counsel  cast  him  down. 

For  into  a  net,  by  his  own  feet  he  's  thrown,  8 

And  upon  toils  he  walketh: 


THE  DISCUSSION  99 

CHAP.    X^III 

Seizeth  him  by  the  heel  a  gin;  9 

Fast  hold  upon  him  layeth  a  snare, 
Its  noose  hid  in  the  ground,  10 

And  on  the  path  its  trap ! 

Terrors  on  every  side  affright  him,  11 

And  chase  him  at  his  heels. 

His  strength  is  hunger-bitten,  l2 

And  Euin  's  ready  for  his  halting. 

Bars  of  his  skin  it  shall  devour ;  13 

Death^s  First-born  shall  devour  his  limbs. 

Out  of  his  tent's  security  he  's  torn ;  14 

And  it  shall  march  him  to  the  King  of  Terrors ! 

Nothing  to  him  shall  in  his  tent  abide  :  15 

Upon  his  habitation  's  scattered  brimstone ! 

His  roots  dry  up  beneath,  16 

And  cut  off  is  his  branch  above. 

Remembrance  of  him  perisheth  from  earth,  17 

And  on  the  street's  face  —  not  a  name  of  him ! 

From  light  to  darkness  shall  they  thrust  him,  18 

And  chase  him  from  the  world. 

To  him  nor  son  nor  son's  son  midst  his  people,     19 
Xor  a  survivor  in  his  dwellings. 


100  THE  BOOK  OF  JOB 

CHAP.   XVIII 

Astonished  at  his  day  are  they  that  follow,  20 

As  they  that  went  before  laid  hold  on  horror. 

Such,  verily,  the  habitations  of  the  wicked,  21 

And  this  the  place  not  knowing  God. 

CHAP.   XIX 

Then  answered  Job  and  said:  1 

How  long  will  ye  make  sad  my  soul,  2 

And  break  me  in  pieces  with  words 
These  ten  times  ye  've  reproached  me ;  3 

Ye  're  not  ashamed  ye  stun  me ! 

And  be  it  indeed  I  've  erred,  4 

My  error  with  myself  remaineth. 

If  over  me  ye  will  indeed  make  great,  5 

And  plead  against  me  my  reproach. 
Know  now,  G-od  hath  subverted  me,  6 

And  with  His  net  hath  compassed  me. 

Behold,  I  cry  out.  Violence!  7 

But  am  not  heard : 

I  cry  aloud; 

But  Justice  ?  —  NO ! 

My  way  He  hath  walled  up,  that  pass  I  cannot,         8 
And  darkness  in  my  paths  hath  set. 

My  glory  He  hath  stripped  me  of,  9 

And  taken  from  my  head  the  crown, 


THE  DISCUSSION  101 

CHAP.    XIX 

On  every  side  He  breaketh  me,  and  I  am  gone !       10 
And,  like  a  tree,  He  teareth  up  my  hope ; 

Maketh  His  anger  also  burn  against  me ;  11 

And  as  His  foes  He  counteth  me  to  Him. 

On  come  His  troops  together,  12 

And  up  against  me  cast  their  way, 
And  round  my  tent  encamp. 

Tar  from  me  Hath  He  put  my  brethren,  13 

And,  all-estranged  from  me,  those  knowing  me. 
My  kinsfolk  have  forsaken,  14 

And  my  familiar  friends  forgotten  me. 

My  house  sojourners  and  my  maids  count  me  a     15 

stranger ; 
I  am  an  alien  in  their  sight: 

I  call  my  servant,  and  he  answereth  not;  16 

I  beg  him  with  my  mouth ! 

Strange  to  my  wife  my  breath,  17 

And  loathsome  I  to  children  of  my  mold. 

Young  children,  even,  despise  me:  18 

Eise  I,  they  talk  at  me! 

Men  of  my  council  all  abhor  me ;  19 

Even  those  I  loved  —  they  turn  against  me. 

Unto  my  skin  and  flesh  cleaveth  my  bone,  20 

And  I  ^m  escaped  with  skin  of  my  teeth ! 


103  THE  BOOK  OF  JOB 

CHAP.   XIX 

Pity  me,  pity  me,  ye  my  friends,  21 

For  the  hand  of  God  hath  touched  me ! 

\Yhy  persecute  ye  me  like  God,  22 

And  are  not  sated  with  my  flesh  ? 

Oh  that  my  words  were  written  now !  23 

Oh  that  they  were  recorded  in  the  book! 
That  with  an  iron  pen  and  lead  24 

They  were  forever  graven  in  the  rock ! 

But  I,  KNOW  I  my  vindicator  liveth,  25 

And,  later,  on  the  dust  shall  stand; 

And,  after  skin  of  me  they  ^ve  shattered,     26 

this: 
That,  from  my  flesh,  shall  i  see  God  ! 

Whom  I,  I  shall  behold,  for  me,  27 

And  mine  eyes  see,  and  not  a  stranger !  — 

My  reins  are  spent  —  within  my  bosom  — 

Say  ye.  How  we  will  persecute  him !  —  28 

And  yet  the  root  of  the  matter  's  found  in  me ; 
Have  fear  for  you  —  from  edge  of  sword  !  29 

For  wrath  —  the  punishments  of  the  sword! 
That  ye  may  know  —  a  judgment  ! 

CHAP.    XX 

Then  answered  Zophar  the  Naamathite,  and  said :  1 

My  thoughts  make  me  reply,  for  this,  2 

And  for  my  haste  within  me : 


THE  DISCUSSION  103 

CHAP.   XX 

The  shame  of  my  reproof  I  have  been  hearing,        3 
And  breath  from  my  sound  sense  shall  answer 
for  me. 

Knowest  thou  this  from  everlasting,  4 

Since  man  was  placed  on  earth, 

That  short 's  the  wicked's  triumphing,  '5 

Yea,  for  a  wink  the  ungodly's  joy? 

Although  his  loftiness  mount  to  the  heavens,  6 

And  his  head  reach  the  cloud. 

Like  his  own  dirt  he  doth  forever  perish :  7 

They,  who  have  seen  him,  say.  He !  —  where  ? 

Dream-like  away  he  flieth,  and  they  find  him      8 

not: 
Yea,  as  a  vision  of  the  night  he  's  chased  away. 
Eye  seeth  him,  but  it  shall  not  again;  9 

Nor  shall  his  place  behold  him  any  more. 

His  children  shall  seek  favor  of  the  poor,  10 

And  back  his  hands  shall  give  his  wealth. 

His  bones  are  full  of  his  youth,  11 

But  it  shall  lie  down  with  him  in  the  dust. 

Though  mischief  in  his  mouth  be  sweet,  12 

Under  his  tongue  he  hide  it, 

Spare  it,  and  not  let  it  go,  13 

But  keep  it  still  amidst  his  palate; 

His  food  is  in  his  bowels  turned^  14 

The  gall  of  asps  within  him! 


104  THE  BOOK  OF  JOB 

CHAP.   XX 

Eiches  he  swalloweth  down,  15 

And  he  shall  vomit  them  again ; 

Out  of  his  stomach  God  will  cast  them. 

Asp's  poison  he  shall  suck :  16 

The  viper's  tongue  shall  slay  him. 

He  shall  not  look  long  on  the  rivers,  17 

Elvers  of  honey  and  curdled  milk. 

Causing  the  fruit  of  labor  to  return,  18 

Nor  shall  he  swallow  down : 

According  to  the  wealth  of  his  exchange. 
Rejoice  he  shall  not. 

For  he  the  poor  hath  crushed,  forsaken;  19 

With  violence  seized  a  house  —  and  builded  not. 

Since  in  his  maw  he  knew  no  moderation,  20 

Nought  shall  he  save  of  his  delights. 

Nothing  was  left  in  his  devouring ;  21 

Therefore  his  welfare  shall  not  last. 

In  the  fulness  of  his  sufficiency,  22 

To  him  shall  be  the  pinch  of  poverty. 
Every  hand  of  Misery  shall  come  upon  him. 

Be  it  at  filling  of  his  belly, 17. 

Shall  cast  the  hotncss  of  His  wrath  upon  him. 
And  rain  upon  him  as  his  food! 


THE  DISCUSSION  105 

CHAP.    XX 

From  iron  weapon  he  shall  flee,  24 

The  bow  of  brass  shall  strike  him  through : 
He  draweth,  and  from  the  midst  it  cometh ;  25 

Yea,  lightning  from  his  gall! 

Terrors  upon  him ! 

All  darkness  laid  up  for  his  treasures.  26 

A  fire  not  blown  shall  him  consume : 
The  remnant  in  his  tent  it  shall  devour. 

The  heavens  shall  his  iniquity  reveal,  27 

And  earth  rise  up  against  him; 

His  house's  increase  shall  depart,  28 

Wealth  washed  away  in  the  day  of  His  wrath. 

From  God,  the  portion  this,  of  a  wicked  man,         29 
And  heritage  appointed  him  from  the  Almighty. 

CHAP.    XXI 

Then  answered  Job  and  said:  1 

Listening  hear  my  words,  2 

And  be  your  consolations  this :  — 

Bear  with  me ;  I  will  also  speak ;  3 

And  after  I  have  spoke,  mock  on !  — 

Me!  —  my  complaint  of  man ?  —  4 

And  why  should  not  my  breath  be  short? 


106  THE  BOOK  OF  JOB 

CHAP.  XXI 

Turn  toward  me  and  be  astonished,  6 

And  hand  lay  upon  mouth. 

For  even  when  I  call  to  mind,  I  am  appalled,  6 

And  Horror  seizeth  on  my  flesh ! 

Why  do  the  wicked  live,  7 

Grow  old,  yea,  mighty  wax  in  wealth  ? 

Their  seed  established  with  them  to  their  face,        8 
And  to  their  eyes  their  offspring. 
Their  houses  safe  from  fear,  9 

Nor  rod  of  God  upon  them. 

Gendereth  their  bull  and  faileth  not;  10 

Calveth  their  cow  and  casteth  not. 

Their  little  ones  they  send  forth  like  a  flock,  11 

Their  children  dance. 

They  lift  to  timbrel  and  harp,  12 

Eejoice  at  sound  of  pipe. 

They  spend  their  days  in  weal,  13 

And  down  to  Sheol  in  a  twinkling  go. 

Yet  unto  God  they  say,  Depart  from  us,  14 

For  we  desire  not  knowledge  of  thy  ways : 

The  Almighty!  —  what?  that  we  should  serve     15 

Him! 
And  what  gain  we  if  we  Him  importune  ? 


THE  DISCUSSION  107 

CHAP.    XXI 

Lo,  not  in  their  hand  their  prosperity!  16 

Far  from  me  is  the  counsel  of  the  wicked. 

How  often  is  the  wicked's  lamp  put  out,  17 

And  Cometh  on  them  their  calamity? 

Doth  —  in  His  ire  distribute  pangs  ? 

Are  they  as  stubble  in  the  face  of  wind,  18 

And  chaff  the  storm  stealeth  away  ? 

God  for  his  children  layeth  up  his  wickedness.     19 

Let  Him  requite  to  him  that  lie  may  know: 

Let  his  eyes  his  destruction  see,  20 

And  let  him  drink  of  the  Almighty's  wrath ! 

For  in  his  mansion  after  him,  what  interest  he,     21 
When  his  months'  number  's  cut  off  in  the  midst  ? 

Teach  knowledge  unto  God?  22 

Seeing  He  judgeth  those  exalted  ? 

One  dieth  in  the  strength  of  his  completeness,       23 

WTiolly  at  ease  and  quiet; 

His  udders  full  of  milk,  2-i 

And  moist  the  marrow  of  his  bones : 

In  bitter  breath  another  dieth,  25 

And  hath  not  tasted  good. 

Alike  they  lie  down  in  the  dust,  26 

And  the  worm  covereth  them! 


108  THE  BOOK  OF  JOB 

CHAP.   XXI 

Behold,  I  know  your  thoughts,  27 

And  the  devices  ye  oppressively  inflict  on  me. 

For  ye  say,  ^Yhere  the  prince's  house?  28 

And,  Where  the  tent,  the  wicked's  dwellings? 

Have  ye  not  asked  the  passers  by  the  way?  29 

And  do  ye  not  their  tokens  know? 
That  in  Destruction's  day  the  wicked's  spared?      30 
That  in  the  day  of  wraths  they  're  guided  forth? 

Who  to  his  face  will  tell  his  way?  31 

And  who  '11  requite  him  for  his  doings  ? 

Moreover  to  the  Graves  he  's  borne,  32 

And  keepeth  watch  upon  the  tomb. 

Clods  of  the  valley  are  sweet  to  him;  33 

And  after  him  will  all  men  draw, 

As  numberless  before  him. 

How  comfort  ye  me  then  with  hreath,  34 

Since  in  your  answers  treachery  remaineth? 

CHAP.    XXII 

Then  answered  Eliphaz  the  Temanite,  and  said:  1 

Can  man  to  God  be  gainful?  2 

As  wisely  acting 's  gainful  to  one's  self. 

A  pleasure  to  the  Almighty  that  thou  art  right-       3 

eous? 
Or  gain,  that  thou  thy  ways  mak'st  perfect? 


THE  DISCUSSION  109 

CHAP.   XXII 

Doth  He  reprove  thee  for  thy  fear?  4 

Enter  to  judgment  with  thee? 

Not  great  thy  wickedness?  5 

And  endless  thine  iniquities? 

For  thou  a  pledge  for  nought  hast  taken  from       6 

thy  brother, 
And  stripped  the  naked  of  their  clothing. 

Water  to  drink  thou  hast  not  given  the  weary,  7 

And  bread  thou  hast  withholden  from  the  hun- 
gry- 

But  the  Man-of- Arm !  —  to  him  the  land !  8 

And  the  Lifted-up-of-Face  sat  down  in  it ! 

Away  thou  sentest  widows  empty-handed,  9 

And  broken  have  been  the  orphan's  arms. 

Snares  therefore  round  about  thee,  10 

And  sudden  fear  dismayeth  thee; 
Or  darkness  —  see  thou  canst  not  —  11 

And  multitude  of  waters  cover  thee! 

Not  God  the  height  of  heaven  ?  12 

And  lo,  head  of  the  stars,  how  high ! 

And  sayest  thou,  How  doth  God  know  ?  13 

Through  dark  clouds  can  He  judge? 
Thick  clouds  a  veil  to  Him,  and  He  seeth  not;       14 
And  on  the  vault  of  heaven  He  walketh  ? 


no  THE  BOOK  OF  JOB 

CHAP.   XXII 

Wilt  keep  the  way  of  time  long  past,  15 

Which  men  unrighteous  trod? 

Who  —  and  time  not  —  were  snatched  away;  16 

A  flood  was  poured  out,  their  foundation ! 

Who  said  to  God,  Depart  from  us;  17 

And,  What  can  the  Almighty  do  to  them? 

Yet  He  their  houses  filled  with  good :  18 

But  far  from  me  's  the  counsel  of  the  wicked ! 

The  righteous  look  on  and  are  glad,  19 

And  the  innocent  laugh  them  to  scorn  — 
Surely  our  adversaries  are  cut  off,  20 

And  fire  their  remnant  hath  consumed. 

Acquaint  thee  now  with  Him,  and  be  at  peace :      31 
Thereby  shall  welfare  come  to  thee. 
Receive  the  law,  I  pray  thee,  from  His  mouth,       22 
And  lay  His  words  up  in  thy  heart. 

If  thou  return  to  the  Almighty,  23 

Upbuilded  shalt  thou  be: 

Far  from  thy  tents  put  wickedness  away, 

And  ore  lay  in  the  dust,  24 

And  Ophir  mid  the  stones  of  streams; 

And  the  Omnipotent  shall  be  thy  gold,  25 

And  precious  silver  unto  thee. 

For  then  thou  shalt  delight  in  the  Almighty,  26 

And  lift  thy  face  to  God; 


THE  DISCUSSION  111 

CHAP.  XXII 

Shalt  pray  to  Him,  27 

And  He  will  hear  thee, 

And  thou  shalt  pay  thy  vows : 

Thou  also  wilt  decree  a  thing,  28 

And  it  shall  be  established  unto  thee. 

And  light  shall  shine  upon  thy  ways. 

When  they  're  cast  down,  29 

Uplifting!  thou  shalt  say; 

And  He  will  save  the  lowly-eyed: 

The  sin-stained  He  will  rescue ;  30 

Yea,  he  shall  be  delivered  by  the  pureness  of  thy 
hands. 

CHAP.   XXIII 

Then  answered  Job  and  said:  1 

To-day  too,  bitter  my  complaint:  2 

The  hand  upon  me 's  heavier  than  my  groaning ! 

Oh  that  I  knew  where  I  might  find  Him!  3 

Unto  His  seat  might  come ! 

I  'd  set  the  cause  in  order  to  His  face,  4 

And  fill  my  mouth  with  arguments: 
I  'd  know  the  words  He  'd  answer  me,  '5 

And  understand  what  He  would  say  to  me. 

With  power  immense  would  He  contend  with      6 
me? 


112  THE  BOOK  OF  JOB 

CHAP.   XXIII 

Nay ;  He  'd  Himself  give  heed  to  me ! 

There  might  the  righteous  reason  with  Him,  7 

And  I  were  freed  forever  from  my  Judge ! 

Forward  I  go;  but  lo,  not  He!  8 

And  back;  but  I  do  not  perceive  Him; 
The  left  side,  in  His  working ;  but  behold  I  not ;       9 
Upon  the  right  He  hideth,  and  I  cannot  see ! 

But  He  the  way  with  me  doth  know :  10 

Trieth  He  me,  I  shall  come  forth  as  gold ! 

My  foot  hath  held  fast  to  His  step ;  11 

His  way  I  've  kept,  nor  turned  aside. 
Nor  from  His  lips'  command  have  I  departed:       12 
His   mouth's   words   have   I   treasured   in   my 
bosom. 

But  He  —  in  one!  13 

And  who  can  turn  Him? 
And  His  soul  willeth, 
And  He  performeth. 

For  my  appointment  He  accomplisheth,  14 

And  many  such  with  Him. 

Therefore  am  I  dismayed  before  His  face :  15 

I  mark,  and  I  'm-  afraid  of  Him. 
For  God  my  heart  is  making  faint !  16 

And  the  Almighty  terrifieth  me ! 


THE  DISCUSSION  113 

CHAP.    XXIII 

For  not  at  darkness'  face  am  I  dismayed,  17 

Nor  that  thick  darkness  covereth  my  face. 

CHAP.    XXIV 

Why  are  not  times  laid  up  by  the  Almighty  ?  1 

And  knowing  Him  see  not  His  days  ?  — 

Eemove  the  landmarks!  2 

With  violence  take  flocks  away,  and  feed! 
Ass  of  the  orphan  drive  away:  3 

Ox  of  the  widow  take  for  pledge  1 

They  push  the  needy  from  the  way. —  4 

Earth's  poor  together  hide  themselves. 

Lo,  asses  in  the  desert,  wild  I  '5 

Forth  to  their  work  they  go. 

Eagerly  seeking  prey; 

To  them  the  wilderness  food  for  the  young. 

They  reap  the  fodder  in  the  field,  6 

And  glean  the  vintage  of  the  unjust. 

Naked,  all  night  they  lie  unclothed,  7 

And  m  the  cold  no  covering. 

With  mountain  showers  they  're  wet,  8 

And  shelterless  they  hug  the  rock !  — 

Tear  orphan  from  the  breast!  9 

And  on  the  poor  they  take  in  pledge. — 


114  THE  BOOK  OF  JOB 

CHAP.   XXIV 

Garmentless  go  about  -unclad,  10 

And  hungry  carry  sheaves  ! 

Their  walls  within  they  press  out  oil;  11 

Winepresses  tread,  and  suffer  thirst ! 

From  out  the  city  of  men  they  groan,  12 

And  the  soul  of  the  pierced-through  crieth  out: 
Yet  God  doth  not  a-ttribute  folly !  — 

These  are  of  those  rebelling  against  light;  13 

Its  ways  they  know  not, 
Nor  in  its  paths  abide : 

Toward  light  the  murderer  riseth,  14 

Killeth  the  poor  and  needy, 
And  in  the  night  is  as  a  thief. 

The  adulterer's  eye,  too,  waiteth  for  the  gloam-     15 

ing, 
Saying,  No  eye  shall  see  me; 
And  putteth  on  his  face  a  mask. 

They  dig  through  houses  in  the  dark ;  16 

Seal  up  themselves  by  day ; 
They  know  not  light. 

For  morning  to  them  all,  17 

The  shade  of  Death, 

If  recognize !  —  the  terrors  of  the   shadow   of 
Death ! 


THE  DISCUSSION  115, 

CHAP.   XXIV 

Swift  he  -upon  the  waters'  face :  18 

Curst  is  their  portion  in  the  earth; 
He  turneth  not  to  the  way  of  vineyards. 

Snow-waters  drought  and  heat  take  quick  away;     19 
Sheol, —  have  sinned !  — 

The  womb  f orgetteth  him ;  20 

The  worm  doth  sweetly  feed  upon  him. 

No  more  is  he  remembered; 

And  as  a  tree  unrighteousness  is  broken. 

Ill  treateth  he  the  barren  bearing  not,  21 

And  to  the  widow  doth  no  good. — 

Yet  by  His  power  continueth        the  powerful:       22 
Though  life  they  trust  not,  they  arise !  — 

Giveth  to  them  security,  23 

And  they  rely; 

And  on  their  ways  His  eyes. — 

They  're  high ;  —  a  little,  and  they  're  not !  24 

Yea,  they  're  brought  low ; 

Like  all,  they  're  gathered  in. 

And  cut  off  as  the  tops  of  ears  of  corn. — 

And  if  not,  now  who  '11  prove  me  liar,  25 

And  make  my  comment  nothing  worth? 


116  THE  BOOK  OF  JOB 

CHAP.   XXV 
Bildad  the  Sliuliite  answered  then,  and  said:  1 

Sovereign  sway  and  awe  with  Him!  2 

He  maketh  peace  in  His  high  regions. 

To  His  battalions  is  there  number?  3 

And  upon  whom  doth  not  His  light  arise  ? 

How  then  can  man  be  just  with  God  ?  —  4 

And,  born  of  woman,  how  be  clean? 

Behold  —  even  to  the  moon !  and  it  shineth  not !       5 
And  in  His  eyes  not  pure  the  stars ! 

How  much  less  man,  corruption's  worm!  6 

And  son  of  man,  a  crawling  worm ! 

CHAP.    XXVI 

Then  answered  Job  and  said:  1 

How  hast  thou  helped  the  powerless!  2 

Hast  saved  the  strengthless  arm! 
How  counseled  the  unwise,  3 

And  plentifully  taught  sound  knowledge! 

To  whom  hast  thou  declaimed?  4 

And  whose  breath  from  thee  came? 

Tremble  the  giant  Shades  5 

Beneath  the  waters  and  their  inhabitants ! 

Naked  before  Him,  Sheol!  6 

And  to  Abaddon  there  's  no  covering ! 


THE  DISCUSSION  117 

CHAP.    XXVI 

He  stretclieth  out  the  North  o'er  empty  space;  7 

Hangeth  the  Earth  on  nothing! 

In  His  thick  clouds  He  bindeth  up  the  waters,         8 
And  under  them  the  cloud  's  not  rent. 

Face  of  the  throne  inclosing,  9 

He  spreadeth  out  His  cloud  upon  it: 

A  circle  bound  He  draweth  on  the  waters'  face       10 
Unto  the  limit  of  light  with  darkness. 

The  pillars  of  heaven  are  shaken,  11 

And  are  astonished  at  His  rebuke! 

Yon  sea  He  maketh  tremble  by  His  power,  12 

And  by  His  wisdom  smiteth  Rahab  through. 

By  breath  of  Him  the  heavens  —  brightness  !     13 
His  hand  hath  pierced  the  Serpent  swift ! 

Lo,  these  the  outskirts  of  His  ways;  14 

And  what  a  whisper  of  a  word  hear  we  of  Him ! 
And  who  can  comprehend  the  thunder  of  His 
power  ? 

CHAP.   XXVII 

Moreover  Job  continued  his  discourse,  and  said:  1 

—  LivETH  God  !  —  2 

Hath  taken  away  my  right !  — 

And  the  Almighty  — 

Hath  bitter  made  my  soul !  — 


118  THE  BOOK  OF  JOB 

CHAP,  xxvn 
For  yet  my  life  within  me  whole,  3 

And  breath  of  God  within  my  nostrils  — 

My  lips  do  not  speak  wickedness,  4 

Nor  my  ton^e  muttereth  fraud. 

Far  be  it  from  me  that  I  declare  yon  just:  5 

Till  I  expire,  I  ^11  not  put  from  me  my  integrity. 
Unto  my  rectitude  I  cling,  and  I  will  not  let  go :       6 
Of  days  of  mine  my  heart  reproacheth  none. 

Mine  enemy  be  as  the  wicked!  7 

And  as  the  unrighteous  he  that  riseth  'gainst  me. 

For,  though  he  get  him  gain,  what  the  ungodly's       8 

hope, 
When  God  doth  draw  away  his  breath? 

Will  God  his  outcry  hear  9 

When  trouble  cometh  on  him? 

Will  he  delight  in  the  Almighty?  10 

At  all  times  call  on  God? 

Concerning  God's  hand  I  will  teach  you:  11 

What 's  with  the  Almighty  I  will  not  conceal. 
Lo  you,  ye  all,  have  seen !  12 

And  why  do  you  breathe  out  this  —  hreatli  ? 

With  God  the  portion,  this,  of  a  wicked  man,  13 

And  heritage  oppressors  get  from  the  Almighty : 


THE  HIGHEST  WISDOM  119 

CHAP.    XXVII 

If  his  sons  multiply, —  for  sword  !  14 

Nor  with  bread  sated,  shall  his  offspring  be. 

Buried  in  death  are  his  survivors;  15 

Nor  shall  his  widows  wail. 

Though  he  heap  silver  up  as  dust,  16 

And  clothes  as  clay  prepare, 

Prepare  he  may,  but  put  on  shall  the  just,  17 

And  the  innocent  divide  the  silver. 

His  house  he  buildeth  as  the  moth,  18 

And  as  a  booth  a  keeper  maketh: 

He  lieth  down  rich,  but  is  not  gathered;  19 

He  openeth  his  eyes,  and  —  he  is  —  not! 

Terrors  like  water  overtake  him:  20 

By  night  a  tempest  stealeth  him  away: 
The  East  Wind  snatcheth  him :  —  he  's  gone !  21 

Aye,  from  his  place  it  sweepeth  him  in  storm ! 

For  at  him  —  hurleth,  and  not  spareth!  22 

Out  of  His  hand  he  fain  would  flee. — 

Shall  clap  their  hands  at  him,  23 

And  hiss  him  from  his  place! 

CHAP.   XXVIII 

For,  verily,  a  vein  for  silver,  1 

And  place  for  gold  they  fine. 


120  THE  BOOK  OF  JOB 

CHAP.    XXVIII 

Iron  is  taken  out  of  dust,  2 

And  stone  outpoureth  brass. — 

Setteth  an  end  to  darkness,  3 

And  searcheth  out  to  farthest  bound 
The    stones    of    darkness   thick   and   Shade   of 
Death. 

From  with  sojourners  breaketh-through  a  shaft:       4 

Forgotten  of  the  foot. 

Afar  from  men  they  hang,  they  swing! 

The  earth  —  out  of  it  cometh  bread,  5 

But  underneath  't  is  turned  up  as  by  fire. 
Its  stones  the  place  of  sapphires,  6 

And  in  it  dust  of  gold. 

That  path  —  no  bird  of  prey  hath  known  it,  7 

Nor  falcon's  eye  descried  it: 

No  sons  of  pride  have  trodden  it,  8 

Nor  roaring  lion  passed  thereby. 

Upon  the  flint  he  putteth  forth  his  hand;  9 

He  overturneth  mountains  by  the  roots; 

He  cutteth  passages  among  the  rocks,  10 

And  his  eye  seeth  every  precious  thing: 

He  bindeth  streams  from  weeping,  11 

And  hidden  bringeth  forth  to  light. 

But  wisdom!     Whence  shall  it  be  found?       12 
And  WHERE  the  place  of  understanding? 


THE  HIGHEST  WISDOM  121 

CHAP.    XXVII  [ 

Man  knoweth  not  the  price  thereof,  13 

Nor  in  the  Land  of  the  Living  is  it  found. 
Deep  saith,  Not  it  in  me !  14 

And  Sea  saith,  Not  with  me ! 

Gotten  for  gold  it  cannot  be,  15 

Nor  price  thereof  be  silver  weighed. 

Lifted  with  Ophir's  ore  it  cannot  be,  16 

With  precious  onyx  or  the  sapphire. 

Gold  and  glass  —  not  with  it  compare,  17 

Nor  jewels  of  the  purest  its  exchange. 

Coral  and  crystal  shall  not  mentioned  be:  18 

Yea,  above  rubies,  wisdom's  worth. 

Not  Ethiopia's  topaz  can  with  it  compare;  19 

Nor  shall  it  lifted  be  with  the  hid-away. 

The  wisdom  then,  whence  doth  it  come  ?  20 

And  where  the  place  of  understanding? 
Since  hid  from  eyes  of  all  the  living,  21 

And  from  the  winged  of  the  heavens  kept  close. 

Destruction  and  Death  say,  22 

We  've  heard  a  rumor  thereof  with  our  ears ! 

God  doth  its  way  discern,  23 

And  He  its  place  doth  know. 

For  He  !     He  to  earth's  ends  doth  look :  24 

Under  these  heavens  all,  He  seeth : 
To  make  weight  for  the  wind ;  25 

And  He  the  waters  weigheth  out  by  measure. 


123  THE  BOOK  OF  JOB 

CHAP.    XXVIII 

Upon  His  making  rule  for  rain,  26 

And  path  for  thunder's  flash, 

Then  saw  He  and  recounted  it :  27 

He  firmly  fixed  it ;  yea,  and  searched  it  out ! 

And  unto  man  He  said,  28 

Eear  of  the  Lord  !     Lo,  Wisdom  !  —  That  ! 
And  to  depart  from  evil,  understanding  ! 

CHAP.   XXIX 

And  Job  again  took  up  his  discourse,  and  said:  1 

Oh  were  I  as  months  past !  2 

As  days  God  o'er  me  watched; 

When  shone  His  lamp  above  my  head,  3 

I  walked  the  darkness  by  His  light! 

As  I  was  in  my  autumn  days,  4 

With  God's  familiar  favor  on  my  tent; 
While  with  me  yet,  the  Almighty !  5 

My  children  round  about  me; 

When  washed  my  steps  in  curdled  milk,  6 

And  the  rock  outpoured  me  streams  of  oil ! 

Upon  my  going  out  —  the  gate  beside  the  city  —       7 
In  the  broad  space  I  set  my  seat ; 
The  young  men  saw  me  and  they  hid  themselves,        8 
And  old  men  rising,  stood ; 

Princes  refrained  from  talking,  9 

And  hand  laid  on  their  mouth: 


ON  THE  HEIGHTS  123 

CHAP.   XXIX 

The  nobles'  voice  was  hushed,  10 

And  to  their  palate  cleaved  their  tongue. 

For  the  ear  heard,  and  called  me  blest,  11 

And  the  eye  saw,  and  witness  gave  me : 

For  I  delivered  the  poor  imploring  help,  12 

The  orphan,  and  to  him  no  helper: 

Upon  me  came  the  blessing  of  the  perishing:  13 

Heart  of  the  widow,  too,  I  caused  to  sing  for  joy. 

I  put  on  righteousness ;  it  clothed  itself  with  me ;     14 
My  rectitude  as  robe  and  diadem! 

Eyes  was  I  to  the  blind,  15 

And  feet  I  to  the  lame; 

A  father  I  unto  the  needy;  16 

And,  knew  I  not  the  cause,  I  searched  it  out. — 

But  the  wrong-doer's  jaws  —  I  smashed!  17 

And  out  of  his  teeth  I  plucked  the  prey ! 

Then  said  I,  With  my  nest  I  shall  expire,  18 

And,  phoenix-like,  days  multiply; 

My  root  spread  out  to  the  waters;  19 

And  all  night  lieth  dew  upon  my  branch; 

My  glory  fresh  with  me,  20 

And  in  my  hand  my  bow  renewed. — ■ 


124  THE  BOOK  OF  JOB 

CHAP.   XXIX 

To  me  they  listened  and  they  waited,  21 

And  for  my  counsel  silence  kept : 

They  after  my  words  spake  no  more;  22 

And  on  them  my  discourse  distilled : 

And  as  for  rain  they  waited  for  me,  23 

And  opened  wide  their  mouth  —  for  latter  rain ! 

Believed  they  not,  I  smiled  upon  them;  24 

And  my  face'  light  they  cast  not  down. 

Their  way  I  chose  out,  and  sat  chief,  25 

And  dwelt  as  king  amid  the  army. 
As  one  who  comforteth  the  mourning. 

CHAP.   XXX 

But  now  the  less-in-days  than  I  deride  me,  1 

Whose  sires  I  scorned  to  put  with  my  flock's 

dogs! 
What  to  me  even  their  hands'  strength?  2 

In  whom  completion's  perished;  — 

With  want  and  hunger  lean,  3 

Those  gnawing  the  dry  ground ! 

In  gloom  of  waste  and  desolation ! 

Pluckings  of  salt-wort  by  the  bushes,  4 

And  roots  of  broom,  their  meat! 

Forth  from  the  midst  they  're  driven  —  5 

Against  them  as  the  thief,  they  cry  — 
To  dwell  in  horror  of  the  valleys,  6 

Holes  of  the  earth  and  rocks! 


IN  THE  DEPTHS  125 

CHAP.   XXX 

They  bray  among  the  bushes :  7 

Under  the  nettles  they  are  huddled: 

Children  of  fools,  yea,  children  of  no-name;  8 

Out  of  this  country  they  were  beaten. 

And  now  I  am  become  their  song ;  9 

Yea,  I  'm  a  byword  unto  them ! 
They  loathe  me,  stand  aloof  from  me,  10 

And  spare  not  spittle  fromi  my  face. 

For  He  hath  loosed  His  rein  and  humbled  me ;       11 
And  they  have  cast  the  bridle  off  before  me. 

Upon  the  right  the  beast-brood  rise ;  12 

They  thrust  my  feet  aside. 
And  their  destructive  ways  cast  up  against  me. 
Tear  up  my  path,  help  forward  my  calamity  —       13 
To  them  no  helper  — 

As  a  wide  breach!  —  they  come!  14 

Under  the  crash  they  roll  along: 

Terrors  are  turned  upon  me.  15 

They  chase  mine  honor  as  the  wind. 

And  as  a  cloud  my  welfare 's  passed  away. 

And  on  me  now  my  soul 's  poured  out :  16 

Affliction's  days  have  taken  hold  upon  me. 

By  night  my  bones  are  pierced  from  on  me,  17 

And  gnawers  of  me  take  no  rest. 


126  THE  BOOK  OF  JOB 

CHAP.   XXX 

By  the  great  force  my  garment's  changed;  18 

It  bindeth  me  about  as  collar  of  my  coat. 

Into  the  mire  He  casteth  me,  19 

And  I  'm  become  like  dust  and  ashes. 

I  cry  to  thee,  and  thou  me  answerest  not;  20 

I  stand  up,  and  thou  loohest  at  me ! 

Thou  'rt  turned  to  cruel  toward  me  :  21 

With  thy  hand's  strength  thou  persecutest  me. 

Thou  liftest  me  to  the  wind,  thou  mak'st  me     22 

ride; 
And  thou  dissolvest  me  in  storm! 

For  I  know  thou  wilt  bring  me  —  death !  23 

And  to  the  house  of  meeting  for  all  living. — 

Merely  —  not   praying !  —  will   stretch   out   the     24 

hand! 
Though,  none  the  less,  in  his  calamity  he  cry  for 

help. 

Have  I  not  wept  for  hard-of-day?  25 

My  soul  been  sad  for  the  needy? 

When  good  I  looked  for,  evil  came;  26 

And  light  I  waited  for,  but  came  thick  darkness. 

My  bowels  boil,  and  rest  not:  27 

Affliction's  days  are  come  upon  me. 


OATHS  AND  IMPRECATIONS  127 

CHAP.   XXX 

Darkened  without  the  sun  I  went:  28 

I  stood  up  in  the  assembly ;  help  I  cried  for. 

To  jackals  I  'm  a  brother,  29 

And  to  the  ostrich-brood  companion! 

My  skin  —  from  on  me  —  black ;  30 

And  burn  with  heat  my  bones. 

And  unto  mourning  is  my  harp,  31 

My  pipe  to  voice  of  weeping. 

CHAP.    XXXI 

I  cut  a  covenant  for  mine  eyes!  1 

How  then  could  I  gaze  on  a  maiden? 

For  what  from  God  the  portion  from  above?  2 

And  the  Almighty's  heritage  from  on  high? 
Not  great  misfortune  to  the  unrighteous,  3 

And  a  strange  fate  to  workers  of  iniquity  ? 

Doth  He  not  see  my  ways,  4 

And  number  all  my  steps  ? 

If  I  have  walked  with  insincerity,  5 

And  my  foot  hasted  to  deceit  — 

In  even  balance  He  shall  weigh  me,  6 

And  God  shall  know  my  innocence  — 

If  from  the  way  my  step  hath  turned  aside,  7 

And  walked  my  heart  after  my  eyes, 
And  to  my  hands  a  spot  hath  cleaved  — 


128  THE  BOOK  OF  JOB 

CHAP.   XXXI 

Let  me  sow,  and  another  eat,  8 

And  be  my  produce  rooted  out  ! 

If  to  a  woman  hath  my  heart  been  lured,  9 

And  at  my  neighbor's  door  I  Ve  lain  in  wait, 

Let  my  wife  to  another  grind,  10 

And  others  bow  upon  her  ! 

For  that  —  a  heinous  crime  !  11 

Yea,  it  —  INIQUITY !  —  the  MAGISTRATES ! 
For,  it  — Si  EIRE !  —  consumeth  to  ABADDOI^ !     12 
And  all  mine  increase  would  root  out. 

If  I  despised  the  right  of  my  man-servant,  13 

Or  my  handmaid  in  their  contention  with  me. 
Then  what  shall  I  do,  when  God  riseth  up  ?  14 

And  when   He   visiteth,  what   shall   I   answer 
Him? 

In  mother-mold  made  me,  made  He  not  him?        15 
Aye,  One  did  form  us  in  the  mold ! 

If  from  the  wish  I  have  withlield  the  poor,  16 

Or  caused  the  widow's  eyes  to  fail; 
Or  have  my  morsel  eaten  all  alone,  17 

And  orphan  hath  not  fed  thereof  — 

Nay,  from  my  youth  he  grew  with  me  for  father,     18 
And,    from    my    mother's    breast,    I've    guided 
her  — 


OATHS  AND  IMPRECATIONS  120 

CHAP.    XXXI 

If  I  Ve  seen  perishing  for  want  of  clothing,  19 

And  covering  was  not  to  the  needy  — 
If  his  loins  have  not  blessed  me  —  20 

Aye,  he  was  warmed  with  my  lambs'  fleece  — 

If  'gainst  the  fatherless  my  hand  I  've  lifted,  21 

For  in  the  gate  I  saw  my  help  — 

Let  fall  my  shoulder  from  its  shoulder-     22 

BLADE^ 

And  let  my  arm  be  broken  from  its  bone! 

Because,  from  God  —  calamity !  a  terror  to  me ;      23 
And,  for  His  Loftiness, —  I  could  not. 

If  I  've  made  gold  my  hope,  24 

And  to  the  hoarded  said,  My  Confidence !  — 
If  I  rejoiced  for  great  my  wealth,  25 

And  for  my  hand  had  gotten  much  — 

If  I  beheld  the  Light  when  brilliant,  26 

And  moon  in  splendor  walking, 

And  secretly  my  heart  hath  been  enticed,  27 

And  kissed  my  hand  my  mouth  — 

This,  too,  iniquity!  for  MAGISTRATES!  28 

For  I  'd  been  false  to  God  above  — 

If  at  my  hater's  ruin  I  rejoiced,  29 

And  lifted  up  myself  when  evil  found  him  — 


130  THE  BOOK  OF  JOB 

CHAP.    XXXI 

Nay,  I  permitted  not  my  mouth  to  sin  30 

By  asking  with  a  curse  his  life  — 

If  men  of  my  tent  did  not  say,  31 

Who  '11  give  forth,  From  his  meat  we  've  not 
been  satisfied  ?  — 

The  stranger  lodged  not  in  the  street;  32 

My  doors  I  opened  to  the  way  — 

If,  Adam-like,  I  covered  my  transgressions  33 

By  hiding  in  my  bosom  my  iniquity. 

Because  I  dreaded  the  great  multitude,  34 

And  the  contempt  of  families  abashed  me; 

And  I  kept  silence,  went  not  out  the  door !  — 

Oh  had  I  one  to  hear  me !  —  35 

Behold  my  signature!  —  Let  the  Almighty  an- 
swer me !  — 
And  scroll  my  adversary  hath  written. 

Surely,  I  'd  lift  it  on  my  shoulder ;  36 

Bind  it  a  crown  to  me ! 

The  number  of  my  steps  I  'd  tell  Him :  37 

As  prince  would  I  go  near  Him! 

If  my  land  crieth  out  against  me,  38 

And,  all  as  one,  its  furrows  wail  — 
If  I  its  strength  have  eaten  without  money,  39 

And  made  its  owners  breathe  the  life  out  — 


ELIHU'S  SUMMING  UP  131 

CKAP.    XXXI 

Let  thorns  spring  up  instead  of  wheat,  40 

And  noisome  weeds  instead  of  barley! 

The  words  of  Job  are  ended. 

CHAP.    XXXII 

So  these  three  men  ceased  to  answer  Job,  because  he        1 
was  righteous  in  his  own  eyes. 

Then  was  kindled  the  anger  of  Elihu,  the  son  of  Bar-        2 
achel  the  Buzite,  of  the  family  of  Ram:   against  Job 
was   his   anger   kindled,   because   he  justified   himself 
rather  than  God. 

Also  against  his  three  friends  was  his  anger  kindled ;        3 
because  they  had  not  found  an  answer,  and  condemned 
Job. 

Now  Elihu  had  waited  for  Job  with  words,  because       4 
they  were  elder  than  he. 

And  when  Elihu  saw  that  there  was  no  answer  in  the        5 
mouth  of  these  three  men,  his  anger  was  kindled. 

And  Elihu  the  son  of  Barachel  the  Buzite  answered        Q 
and  said: 

Small  I,  in  days. 

And  men  grayheaded  ye; 

Therefore  did  I  hold  back, 

And  fear  to  breathe  out  my  opinion  with  you. 

I  said,  Days  ought  to  speak,  7 

And  multitude  of  years  teach  wisdom. 

But  yet,  in  man,  a  spirit!  8 

And  the  Almighty's  breath  doth  give  them  un- 
derstanding. 


132  THE  BOOK  OF  JOB 

CHAP.   XXXII 

Great  are  not  wise ;  9 

Nor  Justice  do  tlie  aged  understand. 

Therefore  say  I,  Hearken  to  me;  10 

I  also,  /  will  my  opinion  show. 

Behold,  I  waited  for  your  words ;  11 

I  gave  ear  to  your  reasonings, 

Whilst  ye  were  searching  things  to  say: 

Yea,  I  attended  unto  you;  12 

And  lo,  to  Job,  not  one,  confuting, 

Among  you,  answering  his  declarations! 

That  ye  may  not  say.  We  \e  discovered  wisdom:     13 
Him,  God,  not  man,  shall  put  to  flight ! 

Now  against  me  he  hath  not  marshaled  words,  14 

Nor  with  your  speeches  will  I  answer  him. — 

They  are  amazed;  no  more  reply:  15 

Words  have  been  taken  from  them! 

And  shall  I  wait,  for  they  speak  not?  16 

Tor  they  stand  still,  respond  no  more? 

I  also,  my  part  I  will  answer;  17 

I^  even  —  my  opinion  I  will  show. 

For  I  am  full  of  words;  18 

My  bosom's  spirit  doth  constrain  me : 
Behold,  my  breast,  as  wine  unopened !  19 

Will  burst  like  bottles  new. 


ELIHU'S  SUMMING  UP  133 

CHAP.    XXXII 

I  '11  speak ;  and  't  will  be  breatli  to  me :  20 

I  '11  ope  my  lips  and  answer. 

Pray  let  me  not  accept  the  person  of  man;  21 

Nor  flattery  will  I  give  to  man. 
Por  how  to  flatter  know  I  not:  22 

Away  my  Maker  soon  would  take  me. 

CHAP.  XXXIII 
Howbeit,  Job,  I  pray,  hear  my  discourse,  1 

And  hearken  all  my  words. 

Lo,  now  I've  oped  my  mouth !  2 

My  tongue  hath  in  my  palate  spoken : 
My  words,  the  uprightness  of  my  heart,  3 

And  knowledge  purified  my  lips  shall  speak. 

The  Spirit  of  God  hath  made  me,  4 

And  breath  of  the  Almighty  given  me  life. 

Answer  me,  if  thou  canst:  5 

Before  me  set  in  order:  take  thy  stand! 

Lo  I,  toward  God,  according  to  thy  wish !  6 

I  also  out  of  clay  am  moulded. 
Lo,  dread  of  me  shall  not  make  thee  afraid,  7 

Nor  my  hand's  palm  be  heavy  on  thee. 

Thou,  surely,  in  mine  ears  hast  spoken —  8 

And  I  the  words'  voice  heard  — 


134  THE  BOOK  OF  JOB 

CHAP.    XXXIII 

I  'm  clean,  without  transgression ;  9 

I,  innocent ;  neither  in  me  iniquity ! 

Lo,  grounds  of  quarrel  findeth  He  against  me !        10 
He  counteth  me  His  enemy: 

My  feet  He  putteth  in  the  stocks:  11 

He  watcheth  all  my  paths ! 

I  answer  thee:  Lo,  this!  —  thou  art  not  just;        12 
For  God  is  greater  than  man. 

Why  dost  thou  strive  against  Him  13 

For,  of  His  matters  all,  He  giveth  no  account  ? 

For  God  doth  speak  in  one  way,  14 

Even  in  two ;  —  heedeth  it  not !  — 

In  dream,  a  vision  of  the  night,  15 

When  deep  sleep  falleth  upon  men, 

In  slumberings  on  the  bed ; 

Then  he  uncovereth  men's  ears,  16 

And  sealeth  their  instruction. 

That  He  withdraw  the  man  —  the  deed  —  17 

And  cover  pride  from  man; 

To  keep  his  soul  back  from  the  pit,  18 

And  life  from  perishing  by  missile  shafts. 

He 's  chastened,  too,  with  pain  upon  his  bed,  19 

And  strife  unceasing  in  his  bones; 


ELIHU'S  SUMMING  UP  135 

CHAP.    XXXIII 

And  bread  his  life  abhorreth,  20 

And  dainty  food  his  soul. 

Waste th  his  flesh  from  sight  away,  21 

And  —  were  unseen  —  project  his  bones; 
And  draweth  near  the  grave  his  soul,  22 

His  life  to  the  destroyers. 

If  messenger  there  be  for  him,  23 

Interpreter,  out  of  a  thousand  one. 

To  show  to  man  his  uprightness; 

And  he  be  gracious  unto  him  and  say,  24 

Deliver  him  from  going  down  the  pit ; 

A  ransom  I  have  found ; 

Fresher  than  childhood  groweth  his  flesh  again :     25 
Unto  his  youth's  days  he  returneth: 

To  God  he  prayeth,  26 

And  He  to  him  is  favorable, 
And  maketh  see  His  face  with  shouts  of  joy: 
And  He  to  man  his  righteousness  restoreth. 

Before  men  singeth  he,  and  saith,  I  've  sinned,        27 
And   right   perverted;   yet   'twas   not   requited 

me  — 
Delivering  my  soul  from  entering  the  pit —  28 

And  my  life  looketh  on  the  light! 

Lo,  all  these  worketh  God,  29 

Twice,  thrice,  with  man; 


136  THE  BOOK  OF  JOB 

CHAP.    XXXIII 

To  bring  his  breath  back  from  the  grave  30 

To  light  in  light  of  the  living ! 

Mark  well,  0  Job,  hearken  to  me !  31 

Be  still,  and  /  will  speak. 

If  words  there  are,  reply  to  me :  32 

Speak:  for  I  wish  to  do  thee  justice. 

If  not,  list  thou  to  me :  33 

Be  silent;  and  1^11  teach  thee  wisdom. 

CHAP.   XXXIV 

Moreover  answered  Elihu  and  said:  \ 

Hear,  0  ye  wise,  my  words;  2 

And  knowing,  give  me  ear: 

Tor  the  ear  trieth  words,  3 

As  palate  tasteth  meat. 

Choose  we  for  ns  the  right;  4 

What  good  we  know  among  ourselves. 

For  Job  hath  said,  Eighteous  am  I,  5 

And  God  hath  taken  away  my  right: 
Maugre  my  right,  I  am  a  liar !  6 

Mortal  my  arrow  !  —  no  transgression ! 

What  man  like  Job  ?  7 

Drinketh  in  blasphemy  like  water! 
And  goeth  in  company  with  workers  of  iniquity,       8 
Even  in  walk  with  men  of  sin ! 


ELIHU'S  SUMMING  UP  137 

CHAP.   XXXIV 

For  he  hath  said,  9 

It  nothing  profiteth  a  man 

In  the  delighting  of  himself  with  God! 

Hearken  to  me  therefore,  10 

Ye  men  of  heart : 

From  guilt  —  to  God !  —  profane  ! 
And  wickedness!  —  the  Almighty? 

For  man's  work  He  doth  render  him,  11 

And  make  each  find  according  to  behavior. 

Yea,  surely,  God  will  not  do  wickedly,  12 

Nor  the  Almighty  justice  wrest. 

Who  gave  Him  charge  over  the  earth?  liJ 

Or  who  arranged  the  world  complete  ? 

Were  He  to  set  His  heart  on  Him,  14 

Gather  unto  Himself  His  spirit  and  His  breath. 
All  flesh  together  would  expire,  15 

And  man  return  to  dust. 

If  understanding  now,  hear  this:  16 

Hearken  to  my  words'  voice: 

Shall  even  hating  right  bear  rule?  17 

And  wilt  condemn  The  Just,  The  Mighty? 

Saith  "  Belial !  "  to  a  king !  18 

To  nobles,  "  Godless  !  " 


138  THE  BOOK  OF  JOB 

CHAP.   XXXIV 

Who  princes'  face  accepteth  not,  19 

Nor  rich,  regardeth  more  than  poor ! 

For  they  His  handiwork,  they  all : 

A  wink !  they  die,  even  at  midnight !  20 

The  people  are  shaken  and  pass  away, 

And  without  hand  the  mighty  are  removed. 

For  on  the  ways  of  man  His  eyes,  21 

And  all  his  steps  He  seeth: 

No  darkness  nor  Death-shadow,  22 

Where  workers  of  iniquity  may  hide! 

For  on  a  man  He  needeth  not  think  twice  —         23 
With  God  to  enter  into  judgment. 
Without  inquiry,  breaketh  He  the  mighty,  24 

And  setteth  others  in  their  stead. 

Therefore  their  works  He  knoweth;  25 

And  in  a  night  He   overturneth,   and  they  're 

crushed. 
He  smiteth  them  as  wicked  26 

In  the  beholders'  place, — 

Because  they  turned  from  after  Him,  27 

And  disregarded  all  His  ways, — 
To  cause  the  outcry  of  the  poor  to  come  to  him,       28 
And  He  might  hear  the  wail  of  the  afflicted. 

He  too  doth  quiet  give;  29 

Who  then  can  tumult  make  ? 


ELIHU'S  SUMMING  UP  139 

CHAP.   XXXIV 

Face  too  He  hideth; 

Who  can  behold  him  then  ?  — 

Whether  unto  a  nation, 

Or  to  a  man^  alike  — 

Away  from  the  polluted's  reign;  30 

Away  from  the  ensnarers  of  the  people. 

For  unto  God  —  hath  said  31 

I  ^ve  borne ;  offend  I  not : 

Beyond  my  seeing,  teach  me  tliou:  32 

If  I  've  done  wickedness,  I  will  no  more  ? 

Shall  He  requite  it  from  with  thee  ?  33 

That  thou  refusest? 

For  tliou  must  choose,  and  not  myself: 
Then,  what  thou  knowest,  speak ! 

Men  of  intelligence  will  say  to  me  —  34 

Even  the  wise  man  listening  me  — 

Job  speaketh  without  knowledge,  35 

And  his  words  wanting  wisdom. 

My  wish !     Job  might  be  tried  unto  the  end,  36 

For  answering  like  wicked  men ! 

For  he  rebellion  addeth  to  his  sin:  37 

Among  us  clappeth  he. 

And  multiplieth  his  words  'gainst  God! 


140  THE  BOOK  OF  JOB 

CHAP.    XXXV 

Eliliu  answered  furthermore,  and  said:  1 

This  think'st  thou  right  ?  2 

Thou  sajest,  More  my  righteousness  than  God's ! 

For  thou  say'st,  What  advantage  will  it  be  to       3 

thee? 
What  gain  I  more  than  from  my  sin? 

I  answer  thee,  4 

And  thy  companions  with  thee. 

Look  to  the  heavens  and  see;  5 

And  view  the  skies  —  are  higher  than  thou. 

If  thou  dost  sin,  6 

What  doest  thou  'gainst  Him  ? 

And  multiplied  be  thy  transgressions, 

What  doest  thou  to  Him? 

If  righteous  thou,  what  giv'st  thou  Him  ?  7 

Or  what  receiveth  He  from  hand  of  thine? 

For  a  man  like  thee,  thy  wickedness ;  8 

And  for  a  son  of  man  thy  righteousness. — 

From  multitude  of  violent  deeds  they  cry  aloud ;       9 
They  cry  for  help  by  reason  of  the  Mighty's  arm. 

But  none  saith,  Where  my  MaJcer,  God?  10 

Songs  giving  in  the  night; 

Us  teaching  more  than  beasts  of  earth,  11 

And  wiser  making  us  than  fowls  of  heaven? 


ELIHU'S  SUMMING  UP  141 

CHAP.    XXXV 

There  cry  they ;  but  He  answereth  not ;  12 

Because, —  the  pride  of  evil  men. 

Verily  God  will  not  hear  vanity,  13 

Nor  will  the  Omnipotent  regard  it. 

Much  less,  thou  sayest  thou  behold'st  Him  not !     14 
The  cause  before  Him !  therefore  wait  for  Him. 

But  now,  because  His  anger  doth  not  visit,  15 

Nor  strictly  marketh  He  transgression. 
Therefore    Job     openeth    his     mouth     with  — 

breath  I 
\Yords  without  sense  he  multiplieth ! 

CHAP.    XXXVI 

Elihu  also  proceeded,  and  said:  \ 

A  little  wait  for  me,  and  I  will  show  thee ;  2 

Because  —  yet  Avords  for  God ! 

My  knowledge  I  will  fetch  from  far,  4 

And  to  my  Maker  righteousness  ascribe : 
For  verily  not  false  my  speech :  4 

Perfect  in  knowledge  with  thee. 

Behold !  —  God!  —  Mighty  !  5 

But  none  despiseth. 
flighty  in  strength  of  heart, 

Life  of  the  wicked  He  preserveth  not,  6 

But  giveth  the  afflicted  right. 


U2  THE  BOOK  OF  JOB 

CHAP.   XXXVI 

Not  from  the  saints  withdraweth  He  His  eyes,  7 

But  on  the  throne  with  kings 
He  setteth  them  for  aye, 
And  they  're  exalted. 

And  if  in  fetters  bound,  8 

Caught  in  affliction's  cords, 

Then  showeth  He  them  their  doings  and  their       9 

sins, 
That  insolently  they  've  behaved. 

He  openeth,  too,  their  ear  to  discipline,  10 

And  from  iniquity  commandeth  that  they  turn. 

If  hearken  they  and  serve,  11 

In  prosperousness  they  spend  their  days, 
And  pleasantly  their  years. 

But  if  they  hearken  not,  12 

By  missile  shaft  they  perish. 
And  with  no  knowledge  die. 

But  anger  the  impure  in  heart  lay  up :  13 

They  cry  not  when  He  bindeth  them. 

Dieth  their  soul  in  youth,  14 

And  mid  the  sodomites  their  life! 

The  poor  by  his  affliction  He  delivereth,  15 

And  by  adversity  He  openeth  their  ear. 


ELIHU'S  SUMMING  UP  143 

CHAP.   XXXVI 

Yea,  He  'd  have  led  thee  too  16 

Out  of  the  mouth  of  Straitness  — 

A  broad  place,  where  —  no  narrowness  — 

And  food  upon  thy  table  full  of  fatness ! 

But  thou  art  full  of  judgment  of  the  wicked;  17 

Judgment  and  Justice  take  fast  hold. 

For  —  heat  of  passion  !  —  lest  it  lead  thee  into     18 

mockery, 
And  a  great  ransom  cannot  rescue  thee. 

Will  He  esteem  thy  riches  ?  19 

Not  gold,  nor  all  the  might  of  wealth. 

For  that  night  pant  not,  20 

When  peoples  in  their  place  go  up ! 

Take  heed;  turn  not  unto  iniquity:  21 

For  this  thou  choosest  rather  than  affliction. 

Lo,  loftily  God  doeth  in  His  power!  22 

Who  doth  instruct  like  Him  ? 

Who  hath  His  way  enjoined  Him?  23 

Or  who  can  say,  Thou  doest  wrong? 

Eemember  that  thou  magnify  His  work,  24 

Whereof  men  sing. 

All  men  have  gazed  thereon:  25 

Afar  off  man  beholdeth ! 


144  THE  BOOK  OF  JOB 

CHAP.    XXXVI 

Lo,  great  the  Almighty !  and  we  know  not ;  26 

Unsearchable  the  number  of  His  years. 

For  He  the  water-drops  updraweth:  27 

Eain,  for  His  vapor,  pour  they  out; 

Which  clouds  drop  down,  28 

In  multitude  on  man  distil ! 

Can  comprehend  also  the  rendings  of  the  clouds  ?     29 
The  thunderings  of  His  pavilion  ? 

Behold,  His  light  He  spreadeth  round  Him,  30 

And  covereth  the  bottom  of  the  sea ! 

For  by  them  judgeth  He  the  nations :  31 

Food  in  abundance  giveth. 

Both  palms  He  covereth  with  the  lightning,  32 

And  giveth  it  a  charge  to  strike  the  mark. 

The  noise  thereof  telleth  of  Him —  33 

Even  the  herd  —  of  coming  up. 

OHAP.   XXXVII 

My  heart  at  this,  too,  trembleth,  1 

And  leapeth  from  its  place ! 

Listening,  hear  the  rumbling  of  His  voice!  2 

Yea,  muttering  goeth  from  His  mouth! 


ELIHU'S  SUMMING  UP  145 

CHAP     XXXVII 

Forth  under  all  the  heavens  He  sendeth  it,  3 

And  to  the  wings  of  Earth  His  lightning; 
After  it  roareth  a  voice!  4 

He  thundereth  with  His  voice  sublime. 

Nor  doth  He  stay  them  when  His  voice  is  heard. 
Marvelously  God  thundereth  with  His  voice,  5 

Doing  great  deeds; 

And  comprehend  we  cannot. 

For  to  the  snow  He  saith. 

Fall  thou !  —  the  earth !  6 

So  to  the  burst  of  rain. 

And  downpours  of  His  mighty  rain. 

He  sealeth  up  the  hand  of  every  man,  7 

That  mortals  all  may  know  His  work. 
Then  into  covert  go  the  beasts,  8 

And  in  their  dens  abide. 

Out  of  the  Chamber  cometh  cyclone,  9 

And,  from  the  Scatterers,  the  cold: 
Ice  by  the  breath  of  God  is  given,  10 

And  narrowed  is  the  waters'  breadth. 

And  He  with  moisture  ladeth  the  thick  cloud :        11 
Abroad  His  lightning's  cloud  He  spreadeth; 

And  to  and  fro  'tis  by  His  guidance  turned;  12 


146  THE  BOOK  OF  JOB 

CHAP,  xxxvn 
That  they  may  do  whatever  He   commandeth 

them 
Upon  the  inhabited  world's  face; 

Whether  for  scourge,  13 

Or  for  His  land^ 
Or  for  a  kindness, 
He  causeth  it  to  come. 

Hearken  to  this,  0  Job !  14 

Stand  still,  and  mark  the  wondrous  works  of 
God. 

Know'st  thou  how  God  enjoineth  on  them,  15 

And  maketh  shine  the  lightning  of  His  cloud? 

Know'st  thou  the  poisings  of  the  clouds,  16 

Wonders  of  the  Complete-in-EJQowledge  ? 

Who,  thy  garments  warm,  17 

When  earth  is  still  by  reason  of  the  South  — 

Canst  thou  with  Him  spread  out  the  sky  18 

Firm  as  a  molten  mirror? 

Teach  us  what  we  shall  say  to  Him :  19 

We  cannot  set  in  order,  for  the  darkness. 

Shall  it  be  told  Him  that  I  'd  speak  ?  20 

Or  doth  man  speak  that  he  be  swallowed  up  ? 


VOICE  FEOM  THE  WHIRLWIND       147 

CHAP.   XXXVII 

And  now  they  gaze  not  on  the  Light,  21 

That,  shining  in  the  skies, 

When  wind  hath  passed  and  cleansed  them. 

Gold  cometh  from  the  north!  22 

Tej^rible  majesty  with  god  !  — 

ALMIGHTY !  — Find    Him    out    we    cannot:     23 

Magnificent  in  power! 

And  judgment  and  full  equity  He  violateth  not. 

Men  therefore  fear  Him:  24 

Not  any  wise  of  heart  regardeth  He  — 

CHAP.    XXXVIII 

Then  Jehovah  answered  Job  out  of  the  whirlwind,        1 
and  said: 

Who?  —  THIS?  —  a-darkening  counsel  2 

By  words  without  intelligence ! 

Gird  up  thy  loins  now  like  a  man,  3 

And  I  will  ask  of  thee,  and  do  thou  make  me 
know! 

When  I  laid  Earth's  foundations,  where  wast      4 

thou? 
Declare,  if  thou  hast  understanding: 

Its  measures  who  determined  ?  if  thou  knowest !        5 
Or  who  upon  it  stretched  the  line? 


148  THE  BOOK  OF  JOB 

CHAP.   XXXVIII 

Whereon  were  its  foundations  sunk?  6 

Or  who  did  lay  its  corner  stone? 

When  sang  the  morning  stars  together,  7 

And  shouted  all  the  sons  of  God  for  joy ! 

Or  shut  the  sea  with  doors,  8 

When  it  burst  forth,  issued  new-born? 

W^hen  I  the  mist  its  mantle  made,  9 

And  the  dark  cloud  its  swaddling-band, 

And  brake  for  it  my  boundary,  10 

And  set  up  bars  and  doors; 

And  said.  Thus  far  shalt  come;  but  farther,  no!     11 
And  here  thy  Eollers'  pride  be  stayed ! 

Hast    thou    commanded,    since    thy    days,    the     13 

morning  ? 
The  Dayspring  caused  to  know  his  place? 

That  it  might  take  hold  of  the  wings  of  Earth,       13 
And  out  of  it  the  wicked  might  be  shaken? 

'Tis  changed !  as  seal-ring  clay !  14 

Aye  —  stand  forth  as  in  gay  attire ! 

And  from  the  wicked  is  their  light  withholden,      15 
And  the  uplifted  arm  is  broken. 


VOICE  FEOM  THE  WHIELWIND       149 

CHAP.    XXXVIII 

Into  the  Sea's  springs  hast  thou  entered,  16 

And  walked  in  the  recesses  of  the  Deep? 

Have  Deatli's  gates  been  laid  bare  to  thee?  17 

Or  hast  thou  seen  the  doors  of  Death-shade? 

Hast  comprehended  Earth's  broad  spaces?  18 

If  thou  dost  know  it  all,  declare  — 

That  way  where  dwelleth  Light;  19 

And  Darkness,  where  its  place; 

That  thou  shouldst  take  it  to  its  bound,  20 

And  mark  its  mansion's  paths. 

Ivnow'st  thou  because  thou  then  wast  born,  21 

And  great  the  number  of  thy  days? 

Entered  hast  thou  the  treasuries  of  snow?  22 

Or  seen  the  treasuries  of  hail? 

Which  I  reserve  against  the  time  of  trouble,  23 

Against  the  day  of  battle  and  war. 

By  what  way  is  the  light  diffused?  24 

The  east  wind  spread  upon  the  earth? 

Who  for  the  water-flood  hath  cleft  a  channel,  25 

And  path  for  thunder's  flash? 

To  cause  to  rain  on  land  unpeopled,  26 

The  wilderness;  wherein,  no  man; 


150  THE  BOOK  OF  JOB 

CHAP,  xxxvm 
To  satisfy  the  desolate  and  waste,  27 

And  make  the  tender  grass  spring  forth. 

Hath  rain  a  father?  28 

Or  who  the  dew-drops  hath  begotten  ? 

Out  of  what  matrix  came  the  ice?  29 

And   heaven^s   hoar-frost,    who   hath   given   it 
birth? 

The  waters  hide  themselves  as  stone,  30 

And  the  deep's  face  is  frozen. 

Canst  bind  the  bands  of  Pleiades,  31 

Or  loose  Orion's  cords? 

Forth    in   their   season   canst   thou   bring   the     32 

Zodiac  Signs? 
Or  guide  the  Great  Bear  with  her  sons? 

Heaven's  ordinances  dost  thou  know?  33 

Canst    thou    establish    their    dominion    in    the 
earth  ? 

Canst  lift  thy  voice  to  the  dark  cloud,  34 

That  plenteousness  of  waters  cover  thee? 
Send  lightnings,  and  they  go,  35 

And  say  to  thee.  Here  we  f 

Who  hath  put  wisdom  in  dark  clouds,  36 

Or  given  sky-forms  understanding  ? 


yOICE  FEOM  THE  WHIRLWIND       151 

CHAP.   XXXVIII 

In  wisdom  who  can  count  the  clouds?  37 

Or  make  heaven's  bottles  prone, 
When  the  dust  runneth  to  a  mass,  38 

And  fast  together  cleave  the  clods? 

Wilt  thou  hunt  prey  for  the  lioness?  39 

Or  fill  the  appetite  of  lions  young, 
When  in  the  dens  they  couch,  40 

Abide  in  covert  to  lie  in  wait  ? 

Who  for  the  raven  doth  his  food  provide,  41 

When  unto  God  his  young  ones  cry. 
Wander  for  lack  of  meat? 

CHAP.   XXXIX 

Know'st  thou  the  time  the  wild  rock-goats  bring      1 

forth? 
Dost  thou  observe  the  travail  of  the  hinds  ? 
Dost  count  the  months  they  fill?  2 

Or  know'st  their  bearing  time  ? 

They  bow,  they  cause  their  young  to  part,  3 

They  casi  away  their  pangs. 

Their  young  are  lusty,  grow  up  in  the  field,  4 

Go  forth,  and  come  not  back  to  them. 

Who  hath  sent  out  the  wild  ass  free?  '5 

Or  who  hath  loosed  the  swift  ass'  bands? 
Wliose  house  I  've  made  the  wilderness,  6 

And  the  salt  land  his  dwelling  place. 


152  THE  BOOK  OF  JOB 

CHAP.    XXXIX 

He  laugheth  at  the  city's  din;  7 

He  heareth  not  the  driver's  shouts : 
The  mountains'  range  his  pasture,  8 

And  after  every  green  he  searcheth. 

iWill  the  wild  ox  aspire  to  serve  thee?  9 

Or  at  thy  crib  abide? 

Canst  bind  tlie  wild  ox  in  the  furrow  with  his     10 

band? 
Or  will  he  harrow  valleys  after  thee? 

Trust  him  wilt  thou,  for  great  his  strength?  11 

Or  leave  to  him  thy  labor  ? 

Confide  in  him  to  bring  thy  harvest  home,  12 

And  gather  in  thy  threshing-floor? 

Joyously  waveth  the  ostrich  wing!  13 

Pinion  and  plume  of  love? 

For  on  the  ground  her  eggs  she  leaveth,  14 

And  warnieth  them  in  dust; 

And  she  forgetteth  foot  may  crush  them,  15 

Or  wild  beast  trample  them. 

Her  young  she  treateth  harshly,  as  not  hers ;  16 

Her  labor  vain,  without  solicitude; 
For  wisdom  God  hath  caused  her  to  forget,  17 

Nor  hath  imparted  to  her  understanding. 

Wliat  time  she  lasheth  up  herself  on  high,  18 

She  laugheth  at  the  horse  and  his  rider ! 


VOICE  FEOM  THE  WHIRLWIND       153 

CHAP.    XXXIX 

Hast  thou  given  the  stallion  strength?  19 

Hast  thou  his  neck  with  thunder  clothed? 

Canst  make  him  like  a  locust  leap?  20 

The  glory  of  his  nostrils  —  terror  !  — 

They    paw    in    the    valley,     and    rejoice     in     21 

strength  — 
Forward  he  goeth  to  meet  the  hattle  array! 
He  laugheth  at  fear  and  is  not  dismayed,  22 

Nor  turneth  he  back  from  the  face  of  the  sword. 

Rattleth  the  quiver  upon  him,  23 

The  flashing  spear  and  javelin! 

He  swalloweth  the  ground  with  fierceness  and     24 

raging, 
Nor  standeth  he  still  at  the  trumpet's  voice : 

Oft  as  the  trumpet  he  saith.  Aha!  25 

And  from  afar  he  smelleth  the  battle, 

The  thunder  of  the  captains  and  the  shouting! 

Soareth  the  hawk  by  thy  intelligence?  26 

Stretcheth  toward  the  south  her  wings  ? 

Mounteth  the  eagle  at  thy  command,  27 

And  maketh  her  nest  on  high? 

She  dwelleth  and  abideth  on  the  rock,  28 

On  the  rock's  tooth  and  stronghold: 


154  THE  BOOK  OF  JOB 

CHAP.   XXXIX 

Thence  spietli  out  the  prey;  29 

Far  off  her  eyes  behold: 

Her  young,  too,  suck  up  blood;  30 

And,  where  the  slain,  there  she ! 

CHAP.   XL 

Jehovah  further  answered  Job,  and  said:  1 

Chider  contend  with  the  Almighty?  2 

Of  God,  a  chider  I     Let  him  answer  it! 

Then  Job  answered  Jehovah  and  said:  3 

Lo,   I   am  vile !     ^Yhat  word  can  I   return  to       4 

thee? 
I  lay  my  hand  upon  my  mouth. 
Once  have  I  spoken,  and  I'll  not  reply;  5 

Yea,  twice ;  but  I'll  no  more. 

Then  Jehovah  answered  Job  out  of  the  whirlwind,        Q 
and  said: 

Gird  up  thy  loins  now  like  a  man !  7 

Thee  I  will  ask;  and  do  thou  make  me  know. 

Wilt  thou  even  annul  my  right?  8 

Condemn  me  that  thou  mayst  be  justified? 

An  arm  to  thee  like  God?  9 

Or  canst  thou  thunder  with  a  voice  like  Him? 


VOICE  FEOM  THE  WHIRLWIND       155 

CHAP.   XL 

Deck  thyself  now  with  grandeur  and  sublimity,     10 
And  robe  thyself  with  glory  and  with  beauty: 

Pour  forth  the  overflowings  of  thine  anger,  11 

And  look  on  every  proud  one,  and  abase  him; 

Every  proud  one  look  on ;  bring  him  low !  12 

And  tread  the  wicked  down  —  beneath  them! 

Hide  them  together  in  the  dust ;  13 

Bind  up  their  faces  in  the  Hidden! 

Then  I,  too,  will  confess  to  thee  14 

That  thy  right  hand  can  save  thee. 

See  now  Behemoth,  which  I  made  with  thee :  15 

Grass  like  an  ox  he  eateth. 

Behold,  now!     In  his  loins  his  strength;  16 

And  in  the  muscles  of  his  midst,  his  might. 

His  tail  he  moveth  like  a  cedar:  17 

The  sinews  of  his  thighs  are  knit  together. 
His  bones  brass  tubes;  18 

His  limbs  like  iron  bars. 

He  of  God's  ways  the  prime:  19 

Who  made  him  giveth  him  a  sword. 

Because  the  mountains  yield  him  produce,  20 

And  field  beasts  all  play  there. 


156  THE  BOOK  OF  JOB 

CHAP.   XL 

Under  the  lotuses  he  lieth  21 

In  covert  of  the  reed,  and  fen: 

The  lotuses  weave  him  his  shade;  22 

The  willows  of  the  brook  encompass  him. 

Lo,  violent  be  the  stream,  he  startleth  not !  23 

Fearless  is  he,  though  to  his  mouth  break  forth 
a  Jordan ! 

Shall  seize  him  in  his  eyes  ?  24 

Pierce  through  the  nose  with  snares? 

CHAP.   XLI 

With  hook  canst  thou  draw  out  Leviathan  ?  1 

Or  press  his  tongue  down  with  a  cord? 
Put  a  rush-rope  into  his  nose,  ?■ 

And  pierce  his  jaw  through  for  a  ring? 

Will  he  make  many  supplications  unto  thee?  3 

Soft  will  he  speak  to  thee? 

A  covenant  cut  with  thee?  '  4 

Wilt  take  him  for  a  slave  forever? 

Play  with  him  as  a  bird?  5 

Or  bind  him  for  thy  maidens? 

Shall  companies  make  traffic  of  him?  6 

Part  him  among  the  merchants? 

Wilt  fill  his  skin  with  barbed  irons,  7 

And  with  fish  spears  his  head? 


VOICE  FROM  THE  WHIRLWIND       157 

CHAP.   XLI 

Lay  thy  hand  on  him!  8 

Think  of  the  battle ! 
Thou  'It  not  do  more  ! 

Lo,  liope  of  him's  proved  false!  9 

Not  be  cast  down,  even  at  sight  of  him  ? 

None  so  audacious  as  to  stir  him  up.  10 

Who,  then,  is  he,  before  mij  face  will  stand  ? 
Who  hath  preceded  me,  and  I  repay?  11 

It  —  under  all  these  heavens  —  mine! 

I  keep  not  silence  of  his  limbs,  12 

And  fame  of  mighty  deeds,  and  his  proportion 
comely. 

Who  can  his  garment's  face  uncover?  13 

iWho  come  within  his  double  bridle? 

His  face  doors,  who  can  open?  14 

The  circuits  of  his  teeth  —  a  Terror ! 

Strong  shields,  a  pride !  15 

Shut  up  —  a  close-pressed  seal. 

They  join,  one  on  another,  16 

Nor  air  can  come  between  them. 

Man  to  his  brother  they  are  glued!  17 

They  cling  together,  and  cannot  be  sundered. 

His  neesings  flash  forth  light,  18 

And  like  the  eyelids  of  the  Morn,  his  eyes ! 


158  THE  BOOK  OF  JOB 

CHAP.   XLI 

Out  of  his  mouth  go  coruscations;  19 

Fire  sparks  leap  forth. 

Out  of  his  nostrils  goeth  smoke,  20 

As  seething  pot  and  rushes. 

His  breath  enkindleth  coals,  21 

And  from  his  mouth  issueth  flame ! 

Strength  dwelleth  in  his  neck,  22 

And  Terror  danceth  to  his  face ! 

Flakes  of  his  flesh  cleave  fast:  23 

They're  firm  upon  him ;  they're  not  shaken. 

His  heart  is  hard  as  stone;  24 

Yea,  hard  as  nether  millstone. 

At  lifting  up  himself,  the  mighty  are  afraid;  25 

From  consternation  lose  themselves. 

Lay  at  him  sword,  it  cannot  hold :  26 

Spear !  —  Javelin !  —  for  the  coat  of  mail !  — 

He  counteth  iron  as  straw;  27 

Brass,  rotten  wood. 

The  bow's  son  cannot  make  him  flee:  28 

Sling-stones  with  him  are  turned  to  stubble; 
Clubs  are  accounted  chafl:  29 

He  laugheth  at  the  javelin's  rush ! 


VOICE  FEOM  THE  WHIRLWIXD       150 

CHAP.   XLI 

His  underparts  sharp  potsherds,  30 

He  spreadeth  on  the  mire  a  threshing-wain ! 

The  deep  he  maketh  boil  like  a  pot;  31 

Maketh  tho  sea  like  an  ointment  pan! 
Causeth  a  path  io  shine  behind  him;  32 

Would  think  the  ocean  hoary! 

On  earth  is  not  his  like,  33 

The  one  created  without  fear. 

All  lofty  he  beholdeth;  34 

He,  over  all  the  sons  of  pride,  the  kixg  ! 

CHAP.   XLII 

Then  Job  answered  Jehovali  and  said:  1 

1  know  thon  canst  do  all,  2 

And  purpose  cannot  be  cut  oS  from  thee. 

Who  ?  —  THIS  ?  a-hiding  counsel  without  knowl-      3 
edge! 

Therefore  I've  uttered  and  not  understood. 
Things  wonderful  above  me  and  I  knew  not. 

Hear,  now,  and  I  will  speak:  4 

I'll  ask  of  thee,  and  do  thou  make  me  know ! 

By  the  ear's  hearing  have  I  heard  of  thee;  5 

But  now  mine  eye  doth  see  thee : 

Wherefore  abhor  I,  and  repent  6 

In  dust  and  ashes! 


EPILOGUE 

CHAP.    XLII 

And  it  was  after  Jehovali  had  spoken  these       7 
words  to  Job,  that  Jehovah  said  to  Eliphaz  the 
Temanite,  My  wrath  is  kindled  against  thee  and 
against  thy  two  friends;  for  ye  have  not  spoken 
of  me  right,  as  my  servant  Job. 

Now,  therefore,  take  for  you  seven  bullocks  8 
and  seven  rams,  and  go  to  my  servant  Job,  and 
offer  up  for  you  a  burnt  offering;  and  my  serv- 
ant Job  shall  pray  for  5^ou;  for  him  will  I  ac- 
cept, that  I  deal  not  with  you  after  your  folly; 
for  ye  have  not  spoken  of  me  right,  like  my  serv- 
ant Job. 

So    Eliphaz    the    Temanite    and    Bildad    the       9 
Shuhite  and  Zophar  the  Naamathite  went  and 
did  as  Jehovah  had  commanded  them;  and  Je- 
hovah accepted  the  face  of  Job. 

And   Jehovah   turned   the   captivity    of    Job     10 
upon  his  praying  for  his  friends:  and  Jehovah 
gave  Job  twice  as  much  as  before. 

Then  came  to  him  all  his  brethren  and  all  his  11 
sisters,  and  all  acquainted  with  him  before,  and 
ate  bread  with  him  in  his  house;  and  they  con- 
doled with  him  and  comforted  him  concerning 
all  the  evil  that  Jehovah  had  brought  upon  him. 
160 


EPILOGUE  161 

CHAP.   XLII 

Each  also  gave  him  a  piece  of  money,  and  each 
a  ring  of  gold. 

So  Jehovah  blessed  the  end  of  Job  more  than     12 
his   beginning:   and  he  had  fourteen  thousand 
sheep,  and  six  thousand  camels,  and  a  thousand 
yoke  of  oxen,  and  a  thousand  she-asses. 

He  had  also  seven  sons  and  three  daughters.     13 

And  he  called  the  name  of  the  first  Jemima;     14 
and  the  name  of  the  second  Keziah;  and  the 
name  of  the  third,  Keren-hap-puch. 

And  in  all  the  land  no  women  were  found  fair     15 
as  the  daughters  of  Job;  and  their  father  gave 
them  inheritance  among  their  brethren. 

And  after  this  Job  lived  a  hundred  and  forty     16 
years,  and  saw  his  sons  and  his  sons'  sons,  four 
generations. 

So  Job  died,  old  and  full  of  days.  17 


ABBREVIATIONS 


Am.     Bib.     Un.  =  American      et  =  and. 


Bible  Union. 

Am.  Rev.  =  American  Revis- 
ers   (or  Revision). 

ante  =  before. 

Arab.  =  Arabic  (or  Ara- 
bian ) . 

A.  V.  =:  Authorized  ( or 
King  James)   Version. 

Bell.  Gall.  =  Bello  Gallico 
=  Gallic  War. 

B.  (or  Bib.)  =  Bible. 
B.  C.  =  before  Christ. 
Chap.  =  chapter. 

cf .  =  confer  =:  compare. 

class.  =  classical. 

Com.    Vers.  =  Common     (or 

Authorized)    Version,  i.  e. 

King  James  Vers, 
Cor.      (or      Corinth.)  =  Co- 

rintliians. 
Dan.  =  Daniel. 
Deut.  =  Deuteronomy, 
Diet.  =  dictionary. 
Dr.  =:  Doctor. 

E.  (or  Egyp.)  =  Egyptian. 
E,    V.  =  English     (Revised) 

Version. 
Eccles.  =:  Ecclesiastes. 
ed.  =  edition. 
e.       g'.  =z  ex.      gr.  =:  exempli 

gratia  ^=  for    the    sake    of 

example. 
Eng.  =  English. 
E.      R.  =  Egj'ptian      Ritual 

("  Todtenhuch"). 


et  al  =  and  other. 

et  seq.  =  and  the  following. 

etc.  =  et  cetera  =  and  the 
rest   ( or,  and  so  forth ) . 

Ex.   (or  Exod.)  =£'a;odMS. 

Ezek.  =:  Ezekiel. 

Gen.  =  Genesis. 

Germ.  =  German. 

Habak.  =  Habaklcuk. 

Hist.  =:  History. 

i.  e.  =  id  est  =  that  is. 

incl.  =  inclusive. 

intro.  =  introductory. 

infra  =:  below  =  later  on. 

Is.  =  Isaiah. 

Jer.    (or   J eie.)  =:  Jeremiah. 

Josh.  =  Joshua. 

Judg.  =  Judges. 

Lam.  (or  Lament.)  =  Lam- 
entations. 

Lat.  =  Latin. 

lit.  =:  literal  or  literally. 

LXX  =  the  Septuagint  = 
the  Seventy. 

marg.  =  margin  (or  mar- 
ginal). 

masc.  =  masculine  gender. 

Matt.  =  Matthew. 

M.  =:  Modern. 

Mer.  of  Ven.  =  Merchant  of 
Venice. 

Meas.  for  Meas.  =  Measure 
for  Measure. 

Kid.  =  Midsum7ner  {in  Mid- 
summer Night's  Dream). 


163 


ABBEEVIATIONS 


163 


M.=  Modern    (in  M.   R.   B. 

=  Modern  Reader's  Bible) . 
M.  R.  B.  =  Modern  Reader's 

Bible. 
Mod.    Read.    Bib.  =  Modern 

Reader's  Bible. 
Nat.  ==  Natural. 
Num.  =:  Numbej'S. 
0.  T.z=Old  Testament, 
passim  =  at  different  places. 
Par.    Lost  =  Milton's    Para- 
dise Lost. 
part.  =  participle. 
per.   (or  pars.)  =  person   (in 

grammar) . 
plu.  =  plural, 
post  =  after,  later  on. 
Prel.  =  Prelude. 
Prof.  =  Professor. 
Prol.  =  Prologue. 
Prov.  =  Proverbs. 
Ts.  =  Psalm. 
q.    V.  =  quod    vide  =.  which 

see. 
R.  =  Reader's  ( in  M.  E.  B. ) . 
R.=:  Ritual   (in  E.  K). 
Read.  =  Reader's. 
read.  =  reading     (in     marg. 

read.). 


R.  V.  =3  Revised  Version  (or 
Versions,  Eng.  and  Am.). 

Rev.  =  Revisers,  Revised,  or 
Revision   (s). 

Revel.  =:  Revelation. 

Rit.  =  Ritual. 

Rom.  ==:  Romans. 

Sam.  =  Samuel. 

sc.  =  scilicet  =  to  wit, 
namely. 

sc.  =:  scene. 

Sem.  =:  Seminary. 

Sept.  =  Septuagint  =  Sev- 
enty =:  Greek  Vers,  of  the 
O.  T.  =  LXX. 

seq.  =  sequentia  =  the  fol- 
lowing. 

Shakes.  =  Shakespeare's. 

sing.  =:  singular  number. 

St.  =r  stanza. 

Theo.  =  Theological. 

ITnabr.  =  Unabridged. 

V.  (or  Vers.)  Version  (or 
Versions)  of  the  Bible. 

Vulg.  =  Vulgate;  i.  e.  "  com- 
monly received."  Sub- 
stantially the  Lat.  Vers, 
prepared  by  Saint  Jerome. 

Xen.  =:  Xenophon. 

Zech.  =  Zechariah, 


If  a  jury  of  persons  well  instructed  in  literature 
were  impanelled  to  pronounce  upon  the  question 
what  is  the  greatest  poem  in  the  world's  great 
literatures,  while  on  such  a  question  unanimity- 
would  be  impossible,  yet  I  believe  a  large  ma- 
jority would  give  their  verdict  in  favour  of  the 
Book  of  Job. —  Richard  G.  Moulton,  Ph.D.,  The 
Modern  Reader's  Bible,   1897. 

No  reader  less  dull  than  a  clod  can  remain  un- 
reverent  and  unthrilled  in  the  presence  of  that 
magnificent  poem,  the  Book  of  Job. —  Arlo  Bates, 
Talks  on  the  Study  of  Literature,  1898. 


EXPLANATOEY  NOTES 

Particular  attention  is  invited  to  the  character  of 
the  Explanatory  Notes.  For  the  most  part  they 
differ  from  those  of  other  editors  and  translators  in 
several  particulars. 

1.  As  is  the  case  in  all  of  the  masterpieces  which 
he  has  edited,  the  notes  are  designed  not  to  supersede 
but  to  stimulate  thought. 

2.  To  this  end,  on  most  disputed  points,  the  best 
authorities  are  cited  in  the  most  compact  form,  and 
the  student  is  invited  to  decide  for  himself. 

3.  The  notes  aim  to  give  the  results  of  the  latest 
c  itical  research  and  the  consensus  of  opinion  among 
the  best  scholars. 

THE  PROLOGUE.  Chapter  I,  Verse  1.  ITz.  Name  of  a 
tribe  akin  to  the  Hebrews?  Probably  east  of  Palestine  and 
north  or  northeast  of  Edom  (Idiimea). —  Verses  2,  3.  seven, 
three,  five,  thousand,  hundred.  "  Mystical  numbers  ? " 
Idealization?  —  3.  substance  =  possessions,  wealth.  Always 
used  of  cattle,  says  Gesenius. —  household  =  body  of  slaves? 
These  and  the  cattle  appear  to  be  included  in  the  "  sub- 
stance"?—  4.  sisters,  etc.  Note  the  respect  paid  to  them: 
so  in  the  Epilogue,  xlii,  15. —  6.  a  day,  etc. 

"  When,  on  such  day  as  Heaven's  great  year  brings  forth," 

Par.  Lost,  v,  583.  Plato's  Great  Year,  the  completed  cyclt 
of  the  ancient  astronomers,  was  25,920  common  years. — 
sons  of  God  =  angels?  —  the  Satan  (Heb.)  ^the  Adversary, 
the  opposer.  See  our  Introduction. —  10.  for  nought  = 
with  no  expectation  of  being  compensated? — 15.  Sabeans. 
Tliey  came  from  the  south?  A  portion  of  them  were  rich 
and  powerful. —  16.  fire  of  God  =  lightning?  See  2  Kings, 
165 


166  THE  BOOK  OF  JOB 

i,  12,  14;  Luke  ix,  54. —  17.  Chaldeans  =  the  Carduchi,  an- 
cestors of  the  Kurds  ?  —  See  Xenophon's  Anabasis,  iv,  iii,  6 
€t  seq. —  19.  great  wind,  cfc.=  wind  (Heb.  ruach)  great 
from  over  (or  the  other  side  of)  that  desert. —  the  four 
corners,  etc.  Evidently  a  whirlwind?  —  21.  mother's,  etc. 
Gesenius  and  B.  Davidson  cite  this  as  metaphorical  for 
mother  Earth. —  thither,  etc.  "  A  little  while,  and  we  shall 
all  meet  there,  and  our  mother's  bosom  will  screen  us  all!  " 
Carlyle's  Sartor  Resartus,  ii,  iii.  "  Justly  has  Earth  ac- 
quired the  name  of  Mother/'  says  Lucretius,  De  Rerum 
iiatura,  v,  793. 

Chapter  II,  4.  Skin  for  skin.  Ptoverbial?  Like  saying, 
"A  man  will  give  his  life  to  save  his  life?  " — 7.  sore  boils, 
etc.  Indicating  "  black  leprosy "  or  "  elephantiasis  ?  " — • 
"Looks  more  like  smallpox"  (W.  Jennings).  "Botch  of 
Egypt"  (Royds). —  8.  ashes,  etc.  Outside  of  almost  every 
village  was  a  great  heap  of  dumped  garbage,  rubbish,  dung, 
etc.,  that  had  been  accumulating  and  often  burning  from 
time  immemorial.  In  the  course  of  ages  "  It  becomes,"  says 
Wetzstein,  quoted  by  Delitzsch,  "  a  solid  hill,"  often  over- 
topping the  village.  On  such  a  heap,  the  lepers,  not  per- 
mitted to  enter  the  village,  dragged  out  a  miserable  exist- 
ence.—  9.  his  wife,  etc.  Diaboli  Adjutrix  (Devil's  Female 
Assistant ) ,  says  Augustine !  Genung  declares,  "  She  has  a 
true  feminine  tendency  to  think  in  the  concrete,  and  leap 
straight  to  conclusions !  "  "  Recognized  by  the  Satan  as  an 
unconscious  ally  "  ( Cheyne ) .  The  Targum  ( Chaldean  Vers. 
of  the  Old  Testament)  gives  her  the  name  Dinah! — '11. 
Temanite  —  Shuhite  —  Naamathite.  Teman  is  said  to  have 
been  a  clan  of  Edom,  southeasterly  from  Palestine.  Gen. 
xxxvi,  4,  11,  15.  The  country  was  famed  for  the  wisdom, 
of  its  inhabitants  —  Shuah  is  said  to  have  been  the  name  of 
a  tribe  somewhere  east  of  Palestine.  Got.  xxv,  2  —  Naa- 
mah,  a  city  in  the  eastern  portion  of  the  district  allotted  to 
Judah.  Josh,  xv,  12,  41. —  12.  lifted  up  their  voice  and 
wept.  Grief  more  demonstrative  than  now? — 13.  none 
spake  a  word. 

"  The  Grief  that  does  not  speak 
Whispers  the  o'er  fraught  heart  and  bids  it  break." 

(Shakespeare's  Macbeth,  TV,  iii,  209,  210,  the  present  writer's 
edition ) , —  grief  =:  pain.  It  probably  includes  bodily  pain, 
as  when  Falstaff  speaks  of  the  "  grief  of  a  wound." — "  The 


EXPLANATORY  NOTES  167 

length  of  time  during  which  they  sat  in  silence,  seven  days 
and  seven  nights  (the  time  of  mourning  for  the  dead,  Gen. 
1,  10;  /  Sam.  xxxi,  13),  shows  the  profound  impression 
made  upon  them ''  (Davidson). 

Chapter  III.     This  chapter  Dean  Swift  is  said  to  have 
made  a  practice  of  reading  on  the  anniversary  of  his  birth! 

—  Verse  3.  PERISH  .  .  .  conceived.  We  endeavor  to 
translate  the  verse  literally:  there  is  no  relative  word, 
"  wherein,"  "  that,"  or  "  which,'*  in  the  original. —  in  it  I 
was  born.  This  gives  the  reason  why  he  wishes  the  day 
blotted  out.  So  in  the  next  line  he  gives  his  reason  for  a 
similar  wish  in  regard  to  the  night. —  Note  the  singular  re- 
semblance of  verses  3-10  to  Jeremiah  xx,  14-18.  See 
Shakespeare's  King  John,  iii,  i,  83  et  seq. —  A  man,  etc. 
John  xvi,  21. —  5.  Death-shade  =  Shadow  of  Death  =  "  black- 
ness of  darkness'';  like  that  of  the  classical  Erehus?  — 
Affright  it,  etc.  Such  is  the  emphatic  order  of  the  Heb. 
text. —  7.  barren.  So  the  Revised  Vers.  The  Common 
Vers,  has  "  solitary":  but  solitariness  has  already  been  em- 
phasized in  the  preceding  verse. —  8.  who  curse  =  enchant- 
ers who  claim  to  cast  a  spell  over  a  day  to  make  it  unlucky 

(Marshall )  ?  — •  Leviathan  (Heb. )  =  the  "  twisting  "  or 
"winding"  one?  the  crocodile?  the  whale?  a  fabulous  mon- 
ster ?  "  Here,"  says  Dr.  Cook,  "  probably  a  symbol  of  the 
Dragon,  the  enemy  of  light."  It  appears  to  have  sometimes 
been  called  Rahab,  or  the  Serpent,  and  supposed  to  cause 
convulsions  in  the  sea,  storms  and  eclipses  in  the  sky. 
Magicians  claimed  power  over  him.  See,  post,  xli,  1 ;  Is. 
xxvii,  1;  Par.  Lost,  i,  201  (Sprague's  ed.). —  9.  eyelashes 
of  Morn  (Heb.)  =:the  first  rays  of  the  rinsing  sun  (Gesen- 
ius)  ?  Not  the  eyelids,  which  cover  and  close  the  eye,  but 
the  lashes.  Sophocles  {Antigone,  102,  103)  has  eyelids  of 
the  golden  day.  Milton  {Lycidas,  25)  is  careful  to  use  the 
word  "  opening  "  before  e2/e?icZs.  (See  Sprague's  ed.).  The 
same  word  in  xli,  18  is  put  for  the  eyes  themselves. —  10,  11. 
birth,  mother;  close  euphemisms. —  expire  (Heb.  breathe 
out). —  12.  ready  =  ready  beforehand  to  receive.  See  Gen. 
1,  23. —  14.  places  desolate  =  palaces  destined  to  fall  into 
ruins?  rock  tombs?  mcaldering  monuments?  desolate  cities 
again  built  up?  ruins  rebuilt?  All  these  interpretations 
have  supporters. —  18.  bondmen  (Heb.)  =  captives  enslaved. 

—  Taskmaster  (Heb.)  =^ slave-driver. —  22.  joy  to  exulta- 
tion (Heb.)  — 23.  way  =  wav  out  of  difficulties?  —  hedged 
in.    See  xix,  8.-24.  to  my  food's  face   (Heb.)  =  before  I 


168  THE  BOOK  OF  JOB 

eat  (Com.  and  Rev.  Vers.)  ?  in  presence  of  my  food,  along 
with  my  food  (Conant)  ?  like  my  meat  (Driver,  Jennings)  ? 
See  "  I  have  supped  full  with  horrors,"  Macbeth,  v,  v,  13 
(Sprague's  ed.)  — my  sighings  (Heb.).  The  word  is 
plural. — '25.  feared  a  fear  (Heb.)  =  greatly  feared  (Com. 
Vers.)  ?  imagined  an  evil  (Davidson)  ?  The  Heb.  idiom  is 
common  and  expresses  emphasis. —  Job's  complaint  in  this 
chapter  strikingly  reminds  of  kindred  passages ;  e.  g.,  Sopho- 
cles' Oedipus  Coloneus  (iv,  1224;  in  Franklin's  Translation, 
1066),  "Not  to  have  been  born  is  every  way  best";  Tenny- 
son's Tioo  Voices,  st.  i;  Byron's  Euthanasia,  last  st. ;  Je7'e. 
XX,  14-18;  Matt,  xxvi,  24. 

Chapter  IV,  Verse  2.  Should  venture  word  with  thee 
(Heb.)  =if  one  should,  etc. —  3.  strengthened,  etc.  Isaiah 
XXXV,  3.  Which  author  echoes  the  other  ?  —  4.  bowing 
(Heb.)  =  bending,  sinking,  or  giving  way  from  feebleness. 
See  Hehreivs  xii,  12. —  5.  dismayed  (Heb.).  The  word 
**  troubled "  seems  vague  and  feeble.  Conant  renders  it 
"confounded,"  which  is  perhaps  too  strong;  yet  great  fear 
is  implied. —  6.  piety.  Tliis  word  appears  to  express  bet- 
ter than  "  fear  "  the  sentiment  combined  of  love  and  rever- 
ence?—  9.  nostrils'  (Heb.)  danger's.  Striking  Heb.  an- 
thropomorphism! yet  hardly  more  so  than  Tennyson's  "  Lo, 
thy  foot  Is  on  the  skull  which  thou  hast  made!  "  l7i  Memo- 
riam-,  st.  2. —  11.  she-lion.  So  Gesenius. —  12.  caught  .  .  . 
a  whisper  (Heb.)  — 13.  thoughts  distract.  Tlie  Heb.  im- 
plies divided  or  distracting  thoughts.  Delitzsch  gives 
gedankengewirr;  Genung,  "wandering  thoughts";  Driver, 
"  distracting  thoughts."  See  note  on  Par.  Lost,  ii,  148 
(Sprague's  ed.)  — In  falling  (Heb.)  — 14.  my  many  (Heb. 
my  multitude) — See  Virgil's  ^neid,  ii,  120. —  15.  spirit. 
The  Heb.  is  ruh,  breath,  or  gentle  wind.  We  may  under- 
etand  the  word  "  spirit "  here  to  retain  something  of  its 
etymological  sense,  from  spirare,  to  breathe.  Cheyne  uses 
the  word  "  wind."  Davidson  and  Peake  prefer  "  breath," 
remarking  that  "  spirit "  in  the  Old  Testament  is  not  used 
for  apparition.  See  Ps.  civ,  4;  I  Kings,  xix,  11;  Acts  ii,  2. 
— ^16.  It  stood,  etc.  See  Par.  Lost,  ii,  665-670,  and  note 
(Sprague's  ed.)  ;  also  Shelley's  Prometheus  Unhound,  Act 
II,  sc.  iv,  describing  Demogorgon. —  apparition.  The  Com- 
Vers.  has  "image";  but  an  image  is  a  likeness,  and  here 
is  none.  The  Revisers  give,  as  the  second  line  of  16,  "  A 
form  was  before  mine  eyes."  Better,  perhaps,  the  idea  of 
formlessness  vague  and  vast,  as  in  the  description  by  Milton 


EXPLANATOEY  NOTES  1G9 

and  Shelley  of  Death  and  Demogorgon? — 17.  before  God 
(Heb. )  =in  the  presence  of  God?  more  than  God?  We  re- 
tain the  conciseness  and  ambiguity  of  the  Heb. —  18.  serv- 
ants =="  the  seven  spirits"  {Revel,  i,  4;  Ps.  ciii,  20)?  — 
frailty.  "  The  root  is  Aramaic,  not  Heb.,"  says  Marshall, 
"meaning-  frailty  or  error,  rather  than  folly." — 19.  How 
miicli  more.  All  late  versions  use  "  more "  instead  of 
"less."  The  Heb.  allows  either. —  clay  houses.  See  2  Co- 
rinth. V,  1;  Mer.  of  Venice,  v,  i,  64  (Sprague's  ed.). —  Who 
.  .  .  moth  (Heb.)  — are  crushed.  /.  e.,  the  dwellers  (Merx, 
Conant,  Driver)?  the  houses  (Siegfried)?  The  Eng.  Rev. 
prefer  "which";  the  Am.,  "who,"  before  crushed. —  before 
=  sooner  than  (Davidson,  Marshall,  Jennings)  ?  by  (Noyes, 
Barnes)  ?  from  the  (Gilbert)  ?  like  (Gesenius,  Conant,  Ray- 
mond, Peake,  Genung)  ?  (sooner,  or  easier  than,  or  as  easily 
as    (Driver)?  —  20.  beaten  down    (Heb.  beaten  in  pieces). 

—  Unheeded.  (Heb.  ivithout  regarding).  So  in  substance 
all  the  vers. —  21.  tent-cord  (Heb.)  This  holds  up  the  tent, 
the  bodily  frame.  So  Renan  and  most  of  the  late  vers.,  fol- 
lowing Gesenius.     Cf.  Isaiah  xxxviii,  12. 

Chapter  V,  1.  Call,  now:  will  there  be  answering  thee 
(Heb.) — the  Holy  =  saints?  angels?  —  2.  wrath  =:  pas- 
sionate impatience. —  3.  I.  Emphatic  pronoun. —  cursed  =: 
(Heb.  named  as  doomed)  — 4.  gate,  etc.     See  on  xxix,  7. 

—  5.  Text  doubtful. —  pant  (Heb.). —  6.  not  from  dust, 
etc.  See  Longfellow's  By  the  Fireside  [Resignation). — 7. 
sons  of  flame  =  sparks  (Com.  and  Rev.  Vers.;  also  Dill- 
mann,  Noyes,  Barnes,  Cook,  Davidson,  Genung,  Gilbert,  O. 
Gary,  Marshall)  ?  birds  of  prey  (Jerome,  Good,  Hitzig,  Um- 
breit)  ?  ignited  arrows  (Che;ynie)  ?  sons  of  lightning,  i.  e., 
birds  of  prey  which  fly  swift  as  lightning  (Gesenius,  R«- 
nan)  ?  glittering  javelins  (Schultens)  ?  young  of  the  winged 
(Siegfried)  ?  angels  ( Schlottmann,  Hoffman)  ?  —  12.  perform 
the  purpose  (Heb.). — 13.  ensnareth  (Heb.) — Headlong 
it!  Hebrew  conciseness. — 15.  from  their  mouth  (Heb.). 
Text  doubtful.  See  Rev.  i,  16;  Eeh.  iv,  12;  Eph.  vi,  17;  Ps. 
Iv,  21,  1.  c;  Ivii,  4;  lix,  7.— 17.  spurn  not  (Heb.)— 18. 
He,  emphatic. —  20.  hand  of  the  sword  (Heb.) — 21. 
tongue's  scourge  (Heb.).  Horace's  vcrhera  linguae,  lashes 
of  the  tongue;  Jere.  xviii,  18. —  22.  beasts.  Human  in- 
cluded?—  24.  Peace.  "The  Pilgrim  they  laid  in  a  large 
upper  chamber,  whose  windows  opened  toward  the  sun- 
rising;  and  the  name  of  that  chamber  was  Peace.  Where 
he  slept  till  break  of  day  and  then  he  awoke  and  sang." 


170  THE  BOOK  OF  JOB 

Bunyan's  Pilgrim's  Progress  (Sprague's  ed.)  — fold  (Heb.) 
A  fold  or  pasture  would  seem  here  a  more  natural  object  of 
visitation  than  a  dwelling. —  26.  in  full  age,  etc.  Death 
in  itself  no  evil !  See  Par.  Lost,  xi,  536  —  up  cometh 
(Heb.)  =is  garnered. —  27.  thou.  Emphatic. —  for  thyself 
(Heb.). 

Davidson  finds  in  this  speech  of  Eliphaz  "  a  surprising 
literary  skill  .  ,  .  something  very  wise  and  considerate,  as 
well  as  profoundly  reverential."  Marshall  complains  of  its 
lack  "  of  sjmipathy." —  Byron  in  his  Hebrew  Melodies  has 
well  versified  the  description  of  the  vision  in  Chapter  IV. 

Chapter  VI.  Verse  2.  to  weigh!  — were  weighed  = 
were  weighed  with  fairness  and  accuracy.  We  translate 
with  literal  exactness. — 'lifted  in  the  scales  (Heb.).  The 
old-fashioned  scales,  a  horizontal  lever  with  discs  dependent 
from  the  ends. —  3.  wild  =  rash.  This  reminds  of  Portia's 
"  You  speak  upon  the  rack  Where  men  enforced  do  speak 
anything."  Mer.  of  Yen.,  iii,  ii,  32,  33  (Sprague's  ed.)  — 
4.  poison  drinketh,  etc.  =  poison  absorbs  my  power  of 
thought  (Sept.,  Vulg.,  Kosenmiiller,  Cook)  ?  my  spirit  drinks 
the  poison  (Rev.  Vers.,  Davidson,  Genung,  0.  Cary,  Peake, 
Marshall,  Jennings)  ?  See  Rom.  and  Juliet,  ill,  v,  58; 
Sophocles'  Trachiniae,  1055-6;  Lucan's  Pharsalia,  ix,  741 
et  seq.;  Virgil's  ^neid,  xii,  856-8. — ^  God's  terrors  range 
themselves  (Heb.)  — This  line  is  somewhat  doubtful. 
There  is  no  word  in  the  original  that  can  be  translated 
*' against."  Intentional  ellipsis?  Tlie  Heb.  word  m  verse 
iii,  rendered  "  wild  "  or  "  rash,"  for  which  the  Com.  Vers, 
has  "  swallowed  up,"  seems  to  imply  a  choking  or  inarticu- 
lateness !  —  5.  Tlie  thought  in  this  verse  reminds  of  Brown- 
ing's in  Rahbi  Ben  Ezra,  st.  iv,  "  Irks  care  the  crop-full 
bird?  Frets  doubt  the  maw-cramnied  beast?" — 10.  midst 
pain  that  spareth  not  (Heb.)  — not  hid  =  not  denied  = 
not  renounced  =  made  manifest,  proclaimed?  —  11.  wait 
(Heb. )=  hold  out,  bear  up,  still  hope?  —  end  =  end  of 
life?  end  of  affliction?  end  in  view?  —  13.  Is  not  my  help 
within  me  nothingness  (Heb.)  — 14.  (Heb.  ma^,  melting) 
=  one  that  is  melting  aw^ay,  or  is  dissolving,  losing  the  co- 
herence and  strength  of  life,  fainting?  See  in  Hamlet,  I,  ii, 
129    (Sprague's  ed.), 

' '  Oh  that  this  too,  too  solid  flesh  would  melt, 
Thaw,  and  resolve  itself  into  a  dew  I  " 


EXPLANATORY  NOTES  171 

—  Even  f orsaketh,  etc.-=-  even  though,  apostatizing,  he  for- 
sakes?—  15.  stream  of  brooks  (Heb.)  Is  the  channel  filled 
with  drifting  sand? — 16.  Which.  Brooks?  channels? 
stream?  —  17.  vanish  =  (Heb.  are  cut  off)  are  cut  off  from 
view? — 18.  Caravans.  The  same  Heb.  word  is  used  for 
"paths." — Up  to  the  waste  they  go,  etc.  (Heb. )=  the 
streams  evaporate,  and  so  are  lost  in  air  (Tayler  Lewis)  ? 
the  streams  flow  out  into  the  desert,  and  are  lost  in  sand 

(Barnes,  Davidson)  ?  the  wayfarers  are  tuined  aside  and 
perish  (Genung,  Gesenius)  ?  the  caravans  ascend  in  the 
desert  and  perish  (Conant,  Cheyne,  Gilbert,  0.  Gary)  ?  the 
caravans  turn  aside  to  follow  up  the  channel,  hoping  to 
find  water  .  .  .  and  they  perish  (Noyes,  Raymond,  Cook, 
Driver,  Peake)  ? — 19,  20.  Recollected  finely  in  Thomson's 
Seasons  {Summer,  980^2). —  21.  For  ye  .  .  .  now.  Text 
doubtful  —  Terror    (Heb.) — 22.  a   present   make    for   me 

(Heb.)  =:give  for  me  a  gift  in  the  nature  of  a  bribe?  —  25. 
upbraiding  prove  (Heb.)  — 26.  words  of  the  despairing 
=  delirious  words  (Cheyne)?  —  27.  "  Proverbial  expres- 
sions," says  Noyes. — ■  cast  =  cast  lots  (to  see  which  should 
have  as  slave  the  orphan  child  of  a  debtor ! )  —  of  your 
friend  make  merchandise,  etc.  The  Heb.  has  dig  for  your 
friend  =^  dig  a  pit  for  your  friend,  or  lay  a  snare  for  him? 
"  Haste  to  sacrifice  friendship  in  order  to  get  on  the  right 
side  of  God,  equivalent,  in  a  sense,  to  making  traffic  over 
their  friend?"  Genung.  Did  they  fancy  that  his  anguish 
somehow  "squared  accounts"  between  guilt  and  justice?  — 
28.  to  your  faces,  —  if  I  lie!=:it  will  be  perfectly  evi- 
dent to  you  if  I  lie?  —  29.  in  it  =  in  this  matter?  —  30.  my 
taster  (Heb.  my  palate)  =:my  moral  sense.  Cannot  my 
conscience  discern  the  right  and  the  wrong  of  my  calamity; 
i.  e.,  whether  it  is  deserved  or  undeserved?  So  Marshall, 
Jennings,  and  Driver,  following  Davidson;  but  the  word 
"  calamity  "  is  doubtful. 

Chapter  VII.  Verse  1.  War-service  not?  to  man  on 
earth?  (Heb.)  =  is  not  life  a  campaign?  a  continuous  war- 
fare? The  Vulg.  has  militia,  a  period  of  military  service. 
In  'Num.  i,  3,  the  word  is  rendered  "  war."  "  Not  a  May- 
Day  game  is  this  life,  but  a  struggle  and  a  march."  Car- 
lyle.  There  is  no  "  not "  in  the  2d  line.  Should  it  be  sup- 
plied    mentally?  =  2.  panteth      (Heb.)  — shade  =: twilight 

(Davidson,  Peake,  Jennings)  ?  shadow  on  the  dial  (Gesen- 
ius) ?     any  protection  from  the  sun?  =  3.  made  to  inherit 


172  THE  BOOK  OF  JOB 


(Heb.)  — misery.  So  the  Am.  Rev.  The  Com.  and  Eng. 
Rev.  have  "  vanity,"  signifying  emptiness,  the  months  being 
empty  of  all  but  pain !  —  4.  In  the  second  line  translators 
differ,  some  reading,  "And  night  be  gone."  —  5.  Symp- 
toms of  elephantiasis?  Royds  aptly  cites  Deut.  xxviii,  65- 
67.  See  also  22,  27,  35. — Closeth  .  .  .  breaketh,  etc.  So 
Gesenius,  B.  Davidson,  Jennings,  and  Rev.  Vers. —  5. 
Swifter  my  days,  etc.  "  Life  as  a  whole  is  meant,"  says 
Davidson. —  9.  Sheol  (Heb.,  etymologically  a  cavity,  cavern, 
or  hollow  subterranean  place)  =  the  Underworld,  Hades? 
Davidson  remarks,  "  The  place  of  the  departed  is  never  in 
the  Old  Testament  confounded  with  the  grave."  For  a  con- 
ception quite  prevalent  among  the  Hebrews  as  to  the  con- 
dition of  disembodied  spirits,  see  Eccles.  ix,  5,  6;  also  Is. 
xiv,  9j  10;  Ps.  vi,  5;  I  Sam.  xxviii,  11-19;  Job  xxvi,  5,  6. — 
11.  spirit.  See  note  on  iv,  15. —  12.  sea-monster.  "  Refer- 
ring," says  Davidson,  "  to  the  half  poetical,  half  mytho- 
logical conception  of  the  raging  sea  itself  as  a  furious 
monster."  Young's  translation  gives  dragon.  See  iii,  8; 
ix,  13;  xxvi,  12. —  14.  dreams  .  .  .  visions.  Symptoms  of 
black  leprosy?  So  '^  strangling '^  in  15?  —  Shakespeare's 
lines  will  be  recalled  — 

**  sleep 
In   the   affliction   of  these   terrible   dreams 
That  shake  us  nightly  1      Better  be  with  the  dead." 

See  Macheth,  iiij  ii,  18,  19,  20  (Sprague's  ed.). — 15.  soul. 
(Heb.  breath.)  See  iv,  15. —  my  bones  (Heb.)  =:my  pains 
(Merx,  Bickel,  Cheyne)  ?  pains  in  my  bones?  skeleton?  — 
16.1  loathe!  =  I  loathe  life  (Com.  and  Rev.  Vers.)? 
Noyes  and  many  others  would  read  instead  of  "  loathe,'* 
melt  O/way,  as  in  Ps\  Iviii,  7.  Gesenius,  B.  Davidson,  and 
Bagster,  in  their  lexicons  give  "  melt  away,  dissolve,  waste," 
citing  this  verse. —  would  not.  Most  translators  now  pre- 
fer "  shall  not."  See  Muhlenberg's  exquisite  hynui. — 
breath  (Heb.).  Emblem  of  evanescence?  of  worthlessness ? 
—  Verses  17,  18,  19.  Irony?  Contrast  God's  attitude,  as 
it  seems  to  Job,  with  that  conceived  by  the  psalmist  {Ps. 
viii,  4,  5;  cxliv,  3!  So  important  the  standpoint!  — 17. 
heart  (Heb.)  =  mind;  attention,  not  tender  regard?  —  19. 
till  I  swallow,  etc.  Proverbial ;  like  till  I  "  catch  my 
breath"?  —  20.  Watcher  (Heb.)  =  critical  observer? 
"  Spy,"  say  Renan  and  Royds.  Commentators  quote  In 
Memoriam,  Introd.  st.  9. —  mark  =  target,  butt?  —  21.  lie 


EXPLANATORY  NOTES  173 

down  (Heb.)  — diligently  seek  (Heb.).  The  form  of  the 
verb  implies  diligent,  or,  as  in  viii,  4,  early  search. 

Chapter  VIII.  2.  Till  when  (Heb.)  — mighty  wind,  etc. 
Marshall  cites  Aristophenes'  tuphon,  a  furious  storm,  a 
typhoon  {Frogs,  line  872)  as  descriptive  of  "impassioned 
utterance." — 3.  Judgment  .  .  .  Tightness  (Heb.)  =  legal 
right  .  .  .  equity  right?  So,  apparently,  the  Am.  (1901) 
Rev. —  4.  sons  (Heb.  masc.) — sinned,  etc.  Insinuation 
cruel?  See  i,  18,  19. —  into  their  Transgression's  hand,  etc. 
(Heb.).     So  the  Rev.  Vers. —  5.  supplication  make    (Heb.) 

—  6.  wake  =  bestir  Himself  (Driver)?  —  7.  were.  Em- 
phatic. Cook,  however,  prefers  icas,  referring  to  Job's  for- 
mer   state  —  8.  age  =  generation. —  apply  =:  have    recourse. 

—  9.  shadow.  Poets  love  the  "  shadow"  imagery;  e,  g.,  see 
Hamlet,  ii,  ii,  254-260  (Sprague's  ed. ).  ^schylus  has 
*'  shadow  's  image  " ;  Pindar,  "  shadow's  dream  " ;  Sopho- 
cles, "cloud's  shadow,"  etc. — 11-19.  Proverbial  expres- 
sions from  forefathers  ?  —  11.  rush  =:  papyrus. —  flag  = 
reed-grass  ?  "  An  Egyptian  word,"  says  Gresenius,  "  adopted 
not  only  into  the  Hebrew,  but  also  into  the  Greek." —  14. 
confidence.  So  the  Rev.  Vers.  —  house  (Heb.)  =  web. — 
15.  thereby  (Heb.  ly  it)  — 16.  in  the  sun's  face  (Heb.)  — 
And   forth      .  .  garden   go    (Heb.) — 17.  house   of   stones 

(Heb.).  Even  a  house  of  stone  shall  not  endure!  —  18.  If 
from  ...  be  destroyed  (Heb.).  So  the  Rev.  Vers. —  Allu- 
sion to  vii,  10?  —  19.  dust  (Heb.)  =  loose  soil?  earth?  — 
20.  take  the  evil-doers'  hand  (Heb.)  =  help  the  evil-doers 
(Com.  Vers.)?  uphold  the  evil-doers  (Rev.  Vers.)?  —  21. 
shouts  of  joy.  See  1  Sam.  iv,  4,  5;  2  8am.  vi,  15;  Ezra 
iii,  11. —  22.  with  shame,  etc.  Ps.  xxxv,  26;  cix,  29;  Job 
xxix,  14;  Macbeth,  I,  vii,  33-36  (Sprague's  ed.)  —  be  noth- 
ingness   (Heb.). 

Chapter  IX,  2.  I  know  so  (Heb.).  Referring  to  Bildad's 
position  in  viii,  3,  20  ?  —  just  with  God  =  in  the  view  of 
God  (Gesenius)  ?  in  the  presence  of  God?  Has  he  in  mind 
the  words  of  Eliphaz,  iv,  17? — 4.  hardened  (Heb.)  = 
hardened  himself?  stoutly  asserted  himself?  —  been  safe 
(Heb.)  =  prospered  (Com.  and  Rev.  Vers)?  been  unpun- 
ished?—  5.  and  they  know  not  (Heb.)  =  ere  they  are 
aware  (Conant)  ?  As  if  mountains  were  capable  of  con- 
sciousness! —  8.  ocean's^ of  that  upper  ocean,  above  which 
dwells  the  invisible  God  (Cheyne)  ?  —  heights  =  high  waves 
(of  the  sea)?  —  9.  maketh.  The  process  of  creation  still 
going  on  ?  —  Bear  =  Ursa  Major   ( Gesenius )  ?     Orion  =  the 


174  THE  BOOK  OF  JOB 

constellation  figured  as  a  mighty  giant  ?  —  Pleiades  =  clus- 
ter (G-esenius  and  most  commentators)?  —  Chambers,  etc. 
=  regions  in  the  southern  sky?  See  on  xxxviii,  31,  32,  and 
the  Class.  Diet.  Amos  v,  8. —  11.  glideth  on  (Heb.)  —12. 
seizeth  (Heb.^  — turn  Him  back  (Heb.).  See  xi,  10. —  13. 
B-ahab  ^  boisterousness ?  arrogancy?  pride?  a  personifica- 
tion of  these?  Egypt?  a  huge  antediluvian  monster?  the  sea 
itself  conceived  of  as  a  raging  monster  ?  a  possible  legendary 
enemy  of  Jehovah?  the  storm  dragon  which  fought  against 
the  sun  ( Cheyne )  ?  a  constellation  ( Ewald,  Hirzel,  Renan )  ? 
Tiamat,  the  chaos-dragon  of  the  Babylonians  (Peake)  ? 
See  iii,  8;  vii,  12;  xxv,  2;  xxvi,  12;  A.  B.  Davidson,  pp. 
69,  185. —  14.  /.  Emphatic. —  16.  called  i=  summoned,  or 
cited  him  to  appear  in  court  ?  —  had  answered  =  had  made 
formal  answer  in  the  suit?  —  17.  He  who  (Heb.)  =  because 
(He  is  so  cruel  that  He)  ?  —  without  causes  causelessly? 

—  wounds.  Prov.  xxiii,  29. — 19.  If  as  to  strength,  lo, 
strong,  etc.  (Heb.).  May  we  paraphrase  thus:  If  we  take 
into  account  a  party's  influence  in  court,  lo,  He's  all-power- 
ful! And  if  we  talk  of  strict  justice,  who  will  see  that  a 
time  is  assigned  me  to  present  and  argue  my  case?  —  20. 
wrong.  Etymologically  our  word  "  wrong  "  reproduces  the 
sense  of  the  Heb.,  each  meaning  tivisted  or  crooked. —  21. 
my  breath  (Heb.)  =my  soul  (Com,  Vers.)  ?  myself  (Rev. 
Vers. )  ?  —  22.  It  .  .  .  one  =  it  makes  no  difference,  right- 
eous or  wicked  (Barnes,  Ewald,  Cook,  etc.  citing  Eccles.  ix, 
2)  ?  it  is  all  one,  whether  Job  be  crushed  now  or  writhe  in 
anguish  a  little  longer  (Genung)  ?  —  23.  trial  (Heb.)  = 
the  test  by  calamity?  —  24.  If  not,  who  is  it,  then  (Heb.) 
=  if  it  is  not  God,  then  who  is  he  that  wrongs  me?  —  25. 
courier  (Heb.)  ^runner,  swift  mail-carrier. —  26.  skiffs  of 
reed  (Heb.)  — light,  swift  boats  of  papyrus  or  bulrush 
(Gesenius)  ?  Pliny  and  Luc^in  speak  of  them.  Is.  xviii,  2. 
Another  Heb.  reading  is  ships  of  desire,  i.  e.,  pleasure  craft 

—  27.  Looks  =  (Heb.  /aces).— brighten  up  (Heb.)— 28. 
sorrows  =  woes ?  pains?  —  29.  I,  I  am  to  be  guilty  (Heb.) 
/  emphatic, —  to  be  guilty  =  sure  to  be  condemned?  —  toil 
=  labor  (to  clear  myself)?  —  30.  snow  (Heb.).  Emblem 
of  purity  —  cleanse  my  hands  with  lye  (Heb.)  — 32.  to- 
gether enter  into  judgment  =:  join  issue  for  trials  meet 
in  court  as  plaintiff  and  defendant  for  a  hearing  and  a 
decision. — ^33.  daysman  =  arbitrator  or  umpire?  mediator? 
So  called  because  he  appointed  a  day  (Lat.  diem)  for  trial? 
Genung  takes  the  word  to  be  prophetic. —  See  Fcerie  Queene, 


EXPLANATOEY  NOTES  175 

n,  viii,  28. —  35.  For  not  so  I  within  myself  (Ilcb.)  =  for 
at  the  bottom  of  my  heart  I  am  not  what  I  seem  (Renan)  ? 
my  mind  is  not  such  within  me;  viz.,  that  I  should  fear 
(Gesenius)  ?  I  am  conscious  of  nothing  that  would  make  me 
dread  a  controversy  with  God  (Marshall)  ?  in  my  own  con- 
sciousness I  am  not  so  or  such  that  I  should  fear  Him 
(Noyes,  Hirzel,  Conant,  Cook,  Davidson,  Raymond,  0.  Gary, 
Driver)  ?  for  as  I  am  now,  I  am  not  myself  (Tayler  Lewis, 
G^nung) ? 

Chapter  X.  1.  soul  (Heb.  breath).  See  iv,  15. —  let 
loose  upon  me  (Heb.)  =give  loose  rein  to  (Gesenius)  ?  — 
2.  shine,  etc.  See  Macbeth,  iii,  i,  7  (Sprague's  ed.). —  7. 
Upon  thy  knowledge  (Heb.)  =  although  thou  knowest. — 
guilty  (Heb.)  — delivering  (Heb.)  — 8.  Thy  hands  .  .  . 
round  about  (Heb.)  — destroyest,  etc.  Siegfried  (Critical 
ed.,  1893)  would  emend  so  as  to  get  the  meaning,  "Thou 
didst  plunge  me  in  altogether  "  ( so  that  I  am  surrounded 
by  waves  of  sorrow). —  11.  interwoven,  etc.  Renan  uses 
"  interlaced.'*  Says  Carlyle,  "  To  the  eye  of  pure  reason, 
what  is  man?  .  .  .  Round  his  mysterious  me  ...  a  gar- 
ment of  flesh  .  .  .  contextured  in  the  loom  of  heaven  .  .  . 
sky-woven  and  worthy  of  a  God."  Sartor  liesartus,  i,  10. 
See  first  lines  of  Browning's  "  An  Epistle  of  Karshish." — 
13.  these  .  .  .  this  =  the  particulars  speciiied  in  14-17? 
features  in  what  he  conceives  to  be  God's  plan  against  him? 
Genung,  interpreting,  imagines  Job  saying  bitterly,  "  This, 
then,  is  what  creation  and  preservation  mean!" — 15. 
ignominy  (Heb.).  So  Rev.  Vers. —  16.  if  lift  up  itself  = 
if  my  misery  increases  (Xoyes,  Barnes,  Tayler  Lewis  et  al.)  ? 
if  my  head  lift  itself  (Gesenius,  Ewald,  Dillmaiin,  Davidson, 
Raymond,  Gilbert,  Marshall,  Driver,  Rev.  Vers.,  Peake, 
Jennings )  ?  —  marvelous.  Ironical  ?  —  17.  witnesses  =:  the 
the  plagues  or  strokes  testifying  divine  displeasure?  proofs 
(Jennings)?  —  Bitter  irony  here,  says  Peake.  Jennings 
concurs. —  changes  and  hosts  (Heb.)  =  host  after  host, 
relays  of  hosts.  Such  hendiadys  not  infrequent  in  other 
languages?  —  20.  Leave  off;  let  me  alone.  Heb.  put  from 
me  {i.  e.,  put  off  thy  hand  from  me).  Texts,  however,  differ 
here. —  brighten  up  (Heb.)  =:take  comfort  a  little  (Com. 
Vers.).  See  As  You  Like  It,  ii,  vi,  5  (Sprague's  ed.).  So 
in  ix,  27,  q.  v. —  22.  darkness  dense  (Heb.).  See  Exod.  x, 
21-23. —  Even  the  light  as  darkness.     See  notes  on  Milton's 

"  No  light,  but  rather  darkness  visible," 
Par.  Lost,  i,  63   (Sprague's  ed.). 


176  THE  BOOK  OF  JOB 

Chapter  XI.  1.  Naamathite.  See  ii,  11. —  2.  maa  of  lips 
(Heb.) — 3.  boastings  (Heb.)  =  babblings?  falsehoods? 
Referring  to  assertions  of  innocence  in  x,  7,  etc.  ?  —  4.  in 
thine  eyes  =  in  thy  sight,  O  Lord!  Siegfried  (Critical  ed., 
1893)  changes  thine  to  "mine."  We  adliere  to  the  Maso- 
retic  text,  because  Job  insists  that  God  knows  him  to  be 
innocent,  though  treating  him  as  guilty!  Siegfried  says, 
"Jehovah  regards  him  as  an  evil-doer."  See  ix,  30,  31; 
X,  7. —  5.  oh.  that  (Heb.  mi  yitteri=zuho'll  give?)  the  Heb. 
for  who  will  give  ?  is  a  common  formula  for  wishing. —  6. 
Tor  double  folds  to  Wisdom  (Heb.).  So  Gesenius.  Real 
Wisdom  (understanding  of  "the  eternal  verities"?)  is 
twofold  ?     Prof.    Tayler   Lewis   explains    thus :     "  There    is 

(a)  divine  wisdom,  or  the  mystery  of  God's  providence;  and 

(b)  the  wisdom  which  is  for  man,  the  fear  of  the  Lord, 
submission,  and  departure  from  evil." —  doth  cause  to  be 
forgotten  For  thee  of  thy  Iniquity  (Heb.).  The  of  is 
partitive  =  so7/ie  of.  "God  hath  remitted  to  thee  a  por- 
tion of  thy  guilt."  Gesenius.  Jennings  renders  it,  God 
m-ay  be  exacting  less  than  thy  wickedness  deserveth.- —  7. 
depths  (Heb.)  =  immensity,  something  to  be  searched  out 
and  explored  (Driver)  ?  the  intensely  {sic)  innermost,  es- 
sential nature  (Marshall)  ?  secret  recesses  (Halsted)  ? 
Same  word  translated  "recesses"  in  xxxviii,  16  (Rev. 
Vers.).     See  /  Corinth,  ii,  10. —  8.  Heights  of  the  heavens 

(Heb.)  —  Sheol  (Heb.).  See  note  on  vii,  9.— 10.  let  shut 
up  ( Heb. )  =:  cause  to  be  arrested  and  confined. —  assembly 
(Heb. )  =^  public  judicial  assembly?  session  of  court?  See 
I  Kings,  xxi,  9,  13;  Prov.  v,  14. —  turn  him  back  (Heb.). 
See  ixj  12. —  11.  though  He  mark  it  not.  (Heb.  even  doth 
He  not  consider  it.)  But  interpretations  vary. —  12.  But 
.  .  .  hollow  .  .  .  born.  We  endeavor  to  reproduce  the 
verse  literally;  but  commentators  differ.  Davidson  re- 
marks :     "  The  verse  perhaps  should  read, 

But  an  empty  man  will  'become  wise 
When  a  wild  ass  colt  is  bom  a  man  I  " 

**  The  one  thing,"  adds  Davidson,  *'  will  happen  when  the 
other  happens.  The  verse  seems  to  be  in  the  shape  of  a 
proverb,  and  is  full  of  alliterations  which  cannot  be  repro- 
duced in  translation."  We  give  the  words  in  the  exact 
order  and  sense  oi  the  original. —  15.  solid  (Heb.).  Like 
a  metal  casting. —  thou.  Emphatic  "thou." — 17.  life 
shall  rise  above  the  noon   (Heb.)  =life  shall  be  brighter 


EXPLANATORY  NOTES  177 

than  noonday. —  Darkness  .  .  ,  as  morning  (Heb.).  Gesen- 
ius  and  some  others  render  thus :  Though  thou  art  covered 
with  darkness  thou  shalt  be  as  morning.  The  Heb.  text 
lends  itself  to  either  version. —  18.  securer  free  from  care, 
not  anxious.  This  strict  etymological  sense  of  secure  was 
common  at  the  time  of  the  making  of  the  King  James  Ver- 
sion (1611).  See  Macbeth,  in,  v,  32,  and  the  notes 
(Sprague's  ed.) — look  around  (Heb.  dig)  =  search  care- 
fully =  look  carefully  about  to  see  if  all  is  well  before  re- 
tiring?—19.  make  suit  to  thee  (Heb.  smooth,  or  stroke, 
thy  face)  =  entreat  thy  favor;  as  in  Ps.  xlv,  12)?  To 
'•  stroke  the  face  "  denotes,  of  course,  to  use  complimentary 
words,  blandishments. —  20.  waste  away  (Heb.) — flight 
shall  from  them  fly  (Heb.)  =  every  resource  shall  fail 
them  and  vanish. —  breathing  out  the  life  (Heb.  breath). 
"  Breath "  is  often  put  for  life  or  soul,  and  perhaps  the 
word  should  be  so  given  here.  The  student  may  recall  the 
words  of  Belial,  *' Our  final  hope  is  flat  despair":  Par. 
Lost,  II,  142  (Sprague's  ed.). 

Chapter  XII.  2.  A  people  ye,  no  doubt  =  you  three  are 
doubtless  the  embodiment  of  the  wisdom  and  worth  of  all 
mankind  (Cheyne)  ?  mankind  ye  (Young)  ?  ye  are  the  whole 
human  race  (Gesenius)  ?  ye  are  a  trinity  of  wisdom  (Mar- 
shall) ? —  wisdom  with  you'll  die.  Bitter  irony?  —  3. 
heart  =  brains?  Here,  as  often  if  not  always,  the  Heb. 
word    (lebah)    includes   intellect.     See  viii,    10;    ix,   4,   etc. 

—  I,  not  below  you  falling  (Heb.)  =1  not  being  inferior 
to  you?  I  not  being  overthrown  by  you,  as  a  wrestler  is 
overthrown  by  a  stronger  antagonist  (Cook)  ?  I  am  not 
fallen  more  than  you  (Young's  Translation)?  —  such  as 
these  (Heb.)  =  such  utterances  as  these,  or  such  views  as 
yours?  —  with  whom  are  not  =  who  is  not  familiar  with 
such  platitudes?  —  4.  calling  on  God  (Heb.).  See  xxix, 
2-5. —  just!  upright!  laughing-stock!  (Heb.) — 5.  In 
thoughts  at  ease,  contempt,  etc.  Contempt,  because  the 
unfortunate  are  deemed  to  deserve  adversity?  —  ready  .  .  , 
foot  (Heb.)  =  (contempt)  ready  for  those  of  faltering  feet? 

—  6.  to  those  angering  God,  security  (Heb.)  =  to  those 
who  provoke  God  there  is  security.  —  in  his  hand  a  god. 
Interpretation  doubtful.  Possibly  a  small  graven  image 
is  meant.  In  Virgil's  ^neid  (x,  774)  the  atheist  Mezen- 
tius  invokes  as  a  god  his  right  hand!  The  historian  Ammi- 
anus  (330-395)  is  quoted  by  the  commentators  as  saying 
of  some  Scythian  tribes  that  they  deify  their  swords.     In 


178  THE  BOOK  OF  JOB 

Eahah.  i^  11  (Rev.  Vers.),  we  read,  "he  whose  might  is  his 
god.*^  "Titanic  arrogance,"  says  Marshall. —  Verses  7-10. 
Admitting  in  these  verses  the  truth  that^God  is  everj^vhere 
imimanent  in  nature,  does  Job  concede  in  verses  11  and  12 
what  Bildad  had  claimed  (Chap,  viii,  8,  9,  10),  that  the 
aged  and  the  ancients  are  the  chief  sources  of  wisdom  ?  Or 
is  he  rather  questioning  their  infallibility,  and  pointing  to 
God  as  the  embodiment  of  wisdom  and  power?  And  in 
Chapters  xiii  and  xiv  does  he  proceed  to  show  that  in  all 
this  he  finds  no  relief?  —  9.  in  all=:in  the  case  of  all,  or 
by  all  (Heiligstedt,  Hirzel,  Schlottmann,  Conant,  Cook, 
Driver)?  among  all,  who  —  i.  e.,  which  one  of  all —  (De 
Wette,  Ewald,  Jennings  et  al.)  ?  The  marg.  read.,  K.  V.,  has 
6i/. —  Jehovah's.  "  The  ineffable  name,"  not  found  else- 
where in  the  debate. —  10.  in  whose  hand  .  .  .  flesh  of  man 
(Heb.).  The  Common  (with  alternative  reading  "life") 
and  Rev.  Vers,  give  "soul"  (Heb.  nephesh)  in  the  1st  line, 
and  "breath"  (Heb.  ruach)  in  the  2d.  Are  they  psycho- 
logically correct?  May  not  all  with  more  propriety  be 
said  in  the  1st  line  to  have  life;  in  the  2d  line  to  have  soul 
or  spirit? — 11,  12.  Says  Davidson,  "Verse  11  indicates 
the  instrument,  verse  12  the  source."  Conant  makes  verse 
12  interrogative. —  13.  HIM  emphatic. —  Foresight  and 
skill.     "A  duality  of  wisdom!  "     So  Lewis  and  Delitzsch. 

—  skill  unerring.  Tliis  is  Professor  Lewis's  substituted 
phrase  for  the  rather  vague  word  "  understanding."  "  An 
ordered  plan  as  well  as  insight"  (Jennings). —  14.  shutteth 
up,  etc.  See  xi,  10. —  16.  Truth  Eternal  =  the  essential 
reality?  the  "eternal  verities"? — 17.  despoiled  (Heb. 
stripped;  i.  e.,  naked  and  barefoot)  — 18.  bond  of  kings 
^^ king's  authority  (Davidson)  ?  that  which  they  had  bound 
on  others  (Marshall)?  their  to  be  emphasized?  —  girdle 
=  waistcloth,  badge  of  captive  (Driver)?  —  Interpretation 
disputed. —  19.  priests  (Heb.) — the  established ^ those 
holding  long-established  dignities. —  20.  Lip.  Metonymy,  for 
eloquent    speech  ?  —  wisdom     ( Heb.     taste  =  discernment )  ? 

—  21.  looseth  girdle,  etc.  "As  the  garments  were  girt  up 
for  active  labor  or  battle,  to  loose  the  girdle  means  to  in- 
capacitate." Davidson. —  22.  Shadow,  etc.  See  iii,  5. —  23. 
and  bringeth,  etc.  Text  obscure. —  24.  Heart  =  mind  ?  un- 
derstanding? Note  on  xii,  3. —  25.  grope  =  (Heb.  feel  out, 
explore  with  the  hands.)  So  Gescnius. —  darkness.  Exod. 
X,  21-23. —  without  light   (Heb.  and  no  light).    Here  Sieg- 


EXPLANATORY  NOTES  179 

fried  elides  the  "and"    (vav) ,  as  it  is  omitted  in  the  2d 
line  of  verse  24  before  the  Heb.  for  no  icay  (or  pathless). 

Chapter  XIII.  1.  mine.  Emphatic. —  2.  I  falling,  etc. 
xii,  3. —  4.  forgers.  Chevne  gives  "plasterers." — 5.  Made 
deaf,  oh  would  ye  might  be  dumb  =:  oh  that,  deafened,  ye 
might  be  silent.  The  frequent  intcrjectional  phrase,  "oh 
that,"  is  in  the  Heb.  literally,  "  \Yho'll  give!"  See  on 
xi,  5. —  The  implication  is.  Oh  that  ye  might  be  lastingly 
silent !  —  7.  The  order  of  words  in  the  Heb.  text  seems  to 
bring  out  with  emphasis  a  surprise  that  such  things  should 
be  done  for  God.  Xote  the  italicised  words  in  7,  8,  9. —  8. 
His  face  .  .  .  lift  up  =  accept  His  person,  show  Him  par- 
tiality ?  —  contend  ( Heb. )  =  "  play  advocate  "  ?  —  9.  search 
you  out  ( Heb. )  =  find  and  lay  bare  your  real  motives  ?  — 
10.  Reproving  He'll  reprove  '(Heb.)  =rHe  surely  will  re- 
prove. Participle  thus  used  for  emphasis,  a  frequent  Heb. 
idiom.  —  to  faces  (Heb.)  =to  persons.  As  in  verse  8. — 
12.  memory  saws  (Heb.)  =  memorized  maxims?  sayings 
worthy  of  remembrance  ?  —  similitudes  ( Heb. )  —  shield- 
bosses  (Heb).  See  xv,  26.  The  word  "bodies"  of  the 
Com.  Vers,  is  vague.  The  Eev.  Vers,  has  "defences";  the 
objection  to  which  is  that  the  protuberances,  or  convex  or 
curved  structures,  whatever  they  are,  are  offensive  as  well 
as  defensive.  Gesenius  has  thus:  "Bulwarks  of  clay  are 
your  bulwarks":  "behind  which  (weak  and  feeble  argu- 
ments), his  opponents  entrench  themselves." — 13.1  will 
speak.  I  emphatic  (Driver)? — 14.  Metaphors  used  to 
express  desperation.  But  the  exact  meaning  is  doubtful. — 
15.  Here  the  old  reading  (Heb.  lo=rnot)  has  been  sup- 
posed by  Gesenius  and  many  others  to  be  a  mistake  for 
Heb.  lu  (=to  him)  ;  which  last,  howeverj  is  said  by  Sieg- 
fried to  be  "  a  dogmatic  correction  which  has  crept  in." — 
The  Heb.  for  /lope  also  means  "wait";  which  is  preferred 
by  Cook,  Davidson,  Jennings  et  al.,  and  adopted  by  the 
Eng.  Rev.  We  follow  the  Am.  Rev.  (1901).— 16.  This 
also  .  .  .  salvation  (Heb.) — shall  not  come,  etc.  Be- 
cause he  will  not  dare  to  come?  —  17.  Listening  hear=: 
hear  diligently  (or  continuously).  See  note  above  on  verse 
10. —  19.  Davidson  pronounces  this  verse  "  a  splendid  cli- 
max to  the  declaration  of  his  consciousness  of  innocence." 
—  20.  Two  only  do  not  unto  me  (Heb.).  The  two  are 
specified  in  the  next  verse;  keeping  God's  hea^y  hand  on 
him,    and    over-awing    him    by    "terrible    majesty"?  —  21. 


180  THE  BOOK  OF  JOB 

Thy  hand  .  .  .  withdraw.  So  lit.  and  following  the  Heb. 
order  of  words. —  22.  summon,  etc.  Legal  phraseology?  — 
25.  terrify  (Heb.)  — stubble,  etc.  Again  lit.  and  follow- 
ing the  Heb.  order. —  27.  watchest,  etc.  Strict  to  mark 
deviations  from  rectitude?  —  mark  (Heb.  furrow)  — roots 
r::^  soles.  In  xxxvi,  30,  "roots  of  the  sea  "=r  bottom  of  the 
sea.  Gesenius  interprets  as  follows:  Around  the  roots  of 
my  feet  hast  thou  digged;  i.  e.,  hast  made  a  trench  so  that 
I  can  go  no  further,  hast  stopped  my  way. —  28.  And  he  as 
rot,  etc.  Job  for  the  moment  looks  at  himself  from  others' 
standpoint?  or  is  he  thinking  of  himself  as  a  type  of  the 
hyman  race?  —  Siegfried  (in  his  ed.  1893,  p.  33)  expresses 
his  belief  that  verse  28  has  got  transposed,  belonging  next 
after  xiv,  2.     Test. 

Chapter  XIV.  1.  Are  not  these  two  lines  elliptical  and 
exclamatory?  —  born  of  woman.  Woman  was  disparaged, 
as  weak  if  not  wicked, —  Few  days  CHeh.  short  (of)  days). 
— '3.  dost  thou  open  thine  eyes,  etc.  To  watch  critically? 
"Is  he  not  unfortunate  enough  by  nature?"  (Cheyne)  ?  — 
4.  The  margin  of  the  Rev.  Vers,  suggests  for  the  first  line 
here,  "O  that  a  clean  thing  could  come  out  of  an  unclean! 
Not  one  can."  So  prefer  Ewald,  Umbreit,  Hirzel,  Schlott- 
mann,  Davidson,  Dillmann,  Marshall,  Driver,  Peake,  Jen- 
nings. As  if  inherent  depravity,  "  original  sin,"  or  an  in- 
herited taint  of  universal  corruption  might  well  be  a  motive 
for  God's  forbearance.  Conant  dissents,  remarking,  "  The 
optative  sense  is  not  well  suited  to  the  connection."  We 
adhere  to  the  Com.  and  Rev.  Vers. —  6.  Look  off  from  = 
cease  watching  —  enjoy.  So  in  substance  the  marg.  read, 
of  the  Rev.  Vers.  Most  commentators  concur.  "  The  hire- 
ling's enjoyment  in  a  day  is  in  its  close."  Then  the  over- 
seer's watching  ceases.     Till  then, 

"  Being  observed, 
When    observation    is    not    sympathy, 
Is  just  being  tortured!  " 

Mrs.  Browning's  Aiiroj-a  Leigh. —  10.  expireth  (Heb.).  As 
in  iii,  11;  xi,  20;  xiii,  19,  to  expire  is  etymologically  to 
"breathe  out,"  to  "give  up  the  ghost" — 11.  dwindle  = 
diminish  in  volume.  No  deterioration  in  quality  is  implied. 
—  flood  =  stream;  or,  perhaps  the  overflow  of  a  river. 
Some  inland  sea  or  lake,  like  the  Sea  of  Aral?  See  Is.  xix, 
5. —  12.  no  more  the  heavens,  etc.  I.  e.,  never? — 13.  He 
has  no  hope  of  relief  in  this  life;   but  God's  inexplicable 


EXPLANATORY  NOTES  181 

anger  may  be  temporary:  there  may  be  another  life.  An- 
other life? 

"  If  my  bark  sink,   'tis  to  another  sea!  " 

—  Oh  that  (Heb.  whoHl  give).  See  on  xi,  5;  xiii,  5. 
Sheol.  See  vii,  9. — 14.  If  man  die,  may  he  live  agrain 
(Heb.).  May  this  be  an  interruption  by  one  of  the  three 
friends?  —  war-service  days  (Heb.).  See  vii,  1. —  dis- 
charge =:  release  ?  exchange  ?  —  numberest  =  keepest  care- 
ful scrutiny  over  ?  —  watch  upon  ( Heb. )  r=r  the  watch  of  a 
critic  or  detective?  The  expression  "watch  over"  seems 
to  savor  of  sympathy  and  care?  —  17.  Sealed,  etc.  To  pre- 
serve the  record? — 18.  But,  sooth.  "A  soliloquising 
pause."  Lems. —  fadeth  out  (Heb.)  — 19.  Their  overflow- 
ing's. So  the  Rev.  Vers.  —  20.  changest  his  countenance. 
See  in  Byron's  Giaour  the  exquisite  lines  beginning, 

"  He  who  hath  bent  him  o'er  the  dead  "; 

also  Tennyson's  The  Tico  Voices,  sts.  18,  81. —  21.  His  sons, 
etc.  The  Two  Voices,  st.  86. —  22.  Only  =  only  note  this: 
that. —  hath  pain  .  .  .  doth  mourn.  In  Sheol ?  "A  dull 
pain  in  body  and  soul."     Addis  (1902). 

Chapter  XV.  2.  a  wise  man,  etc.  Is  Eliphaz  calling 
himself  wise  (Marshall,  Jennings)  ?  or  is  he  scornfully  rec- 
ollecting what  Job  had  said  claiming  wisdom  in  xii,  2,  3; 
xiii,  2,  5,  etc.  (Davidson,  Driver)?  —  windy  knowledge 
(Heb.  knowledge  of  tcind)  =  knowledge  all  wind?  vox  et 
praeterea  nihil?  —  eastern  blast  =  the  hot  and  violent 
sirocco  ("hot  air")  from  the  Arabian  desert?  —  4.  More- 
over (Heb.  aph,  implying  addition)  — piety  =  reverence, 
godly  fear?  See  note,  "^iv,  6. —  5.  thy  iniquity  thy  mouth 
doth  teach  =  thy  iniquity  prompts  thy  words  (Vulg.,  De- 
litzsch,  Dillmann,  Davidson,  Cook,  Genung,  Dillon,  O.  Gary, 
Driver,  Jennings,  Rev.  Vers.)  ?  thy  mouth  proclaims  thy 
iniquity  (Noyes,  Barnes,  Raymond,  Gonant,  Renan,  Merx, 
Rawlinson,  etc.)  ?  Driver  makes  Job's  utterances  "at  once 
the  outcome  and  the  proof  of  his  guilt !  " —  7.  Thou  the  first 
man  was  born  (Heb.).  Therefore  the  wisest? — "Yes,  yes: 
he's  the  first  man:  no  wonder  he's  so  wise!  "  Indian  irony, 
quoted  by  Davidson. —  8.  Council,  etc.  See  i,  6-12;  ii,  1-7; 
Ps.  Ixxxix,  7. — 10.  In  days  above  thy  father,  great  =: 
older  than  thy  father. — 11.  And  the  word  gently  with 
thee.     Gesenius  gives  "  And  words  gently  (spoken)  towards 


182  THE  BOOK  OF  JOB 

thee.—  12.  eyes  flash.  So  the  Am.  Vers.  (1901) .  The  Heb. 
word  {razam)  is  said  to  be  found  here  only.  Shakespeare 
speaks  of 

*'  The  poet's  eye  in  a  fine  frenzy  rolling," 

Mid.  Nighfs  Dream,  v,  i,  12  (Sprague's  ed.).  Does  Eli- 
phaz  regard  Job  as  partly  if  not  wholly  frenzied?  — 14. 
clean,  etc.  See  xiv,  1,  4. —  15.  saints,  etc.  See  iv,  18;  v,  1. 
— 16.  How  less  (Heb.)  =:how  much  less  (does  He  trust). 
Conant  prefers  hoiv  much  wore  =  how  much  more  unclean. 
The  Heb.  lends  itself  to  either  interpretation.  We  follow 
the  E,.  V. —  corrupt  (Heb.  soured;  polluted) — drinking 
wickedness  (Heb.).  As  if  thirsting  for  it. — 17.  To  thee 
.  .  .  to  me  (Heb.)  — that  =  that  which. —  19.  And  not  a 
stranger  passed  among  them.  Says  Umbreit,  "  Eliphaz 
speaks  like  a  genuine  Arab,  whose  pride  is  in  his  tongue, 
his  sword,  and  his  pure  blood." — 20.  the  years'  numbers: 
years  that  can  be  numbered;  i.  e.,  few  years  (Hitzig,  De- 
litzsch,  Dillon,  Cook,  Marshall)  ?  But  perhaps  Eliphaz  is 
in  a  mood  to  exaggerate  rather  than  minify  the  duration 
of  the  alleged  distress.  If  so,  viany  years.  Verses  25-28 
expressive  of  cause?  29-33,  of  effect?  —  25.  strengtheneth 
himself  (Heb.)  =  acts  stoutly^  insolently,  or  defiantly?  — 
26.  "With  neck,  etc.  (Heb.)  rrwith  neck  proudly  lifted  up 
(Gesenius)  ?  like  a  wild  bull  (Cook)  ?  —  thick  bosses,  etc. 
With  Gesenius  the  commentators  fancy  here  the  image 
of  the  Roman  military  testudo:  but  may  not  "thick"  sug- 
gest layers  like  those  of  "the  sevenfold  shield"  of  Ajax? 

—  27.  fatness,    etc.     Indicative   of   animalism,    sensuality? 

—  28.  cities  desolate.  Desolate,  because  under  the  divine 
curse,  and  therefore  doomed  to  remain  uninhabited?  See 
Deut.  xiii,  16;  Is.  xiii,  19-22. —  Since,  etc.  The  Heb.  asher, 
like  the  Lat.  quod,  is  often  a  conjunction  to  be  rendered 
"because,"  "for,"  or  "since." — 29.  substance,  etc.  Text 
doubtful.  On  "  substance "  see  i,  3. —  wealth  spread  in 
the  earth  ( Heb. ) .  "  The  word  for  produce  or  wealth," 
says  Gesenius,  "  occurs  but  once,  and  the  reading  is  doubt- 
ful."—30.  His  mouth  =  God's  mouth.  See  iv,  9. —  32. 
Fulfilled  it  shall  be=;it  shall  be  paid  in  full. —  his  time 
=  his  natural  day  of  death.  He  shall  die  prematurely. — 
35.  Mischief  for  otherSj  calamity  and  disappointment  for 
themselves. —  bosom    (Heb.  tcomh.). 

Chapter       XVI.     2.  Many       (Heb.)  — Distressful  =  tor- 
menting    (Cheyne)  ?    insupportable     (Renan)  ?    wearisome 


EXPLANATOEY  NOTES  183 

'(Halsted)  ?  Com.  and  Rev.  Vers,  give  "miserable." — 3. 
words  of  wind  (Heb.).  Job,  Bildad,  and  Eliphaz  seem 
fond  of  this  metaphor;  vi,  26;  viii,  2;  xv,  2. —  4.  shake 
my  head.  Gesture  of  one  pluming  himself  on  having,  as  he 
supposed,  detected  hypocrisy,  and  seen  it  meet  its  deserts? 
Ps.  xxii,  7;  Is.  xxxvii,  22. —  5.  As  in  vi,  14;  xxix,  13,  15, 
25;  xxxi,  19,  20,  does  Job  recognize  the  duty  of  the  fortu- 
nate toward  the  wretched?  Davidson  and  Driver  think 
"  mouth "  and  "  lips "  are  emphatic  and  spoken  sarcas- 
tically.—  6.  pain.  The  word  "grief"  of  the  accepted  ver- 
sions was  identical  in  sense  with  pain  three  hundred  years 
ago.  E.  g.,  Falstaff  asks,  *'  Can  honor  take  away  the  grief 
of  a  wound?'*  /  Henry  IV,  v,  i,  132. —  what  doth  from  me 
go  =  what  of  pain  or  trouble  ceases  to  afflict  me?  in  what 
respect  am  I  relieved?  —  Thou,  etc.;  9,  He;  10,  They. 
Note  his  apparent  uncertainty  as  to  the  identity  of  his  tor- 
mentor.—  8.  shriveled.  Marg.  read.  Rev.  Vers.  This  word 
preserves  the  parallelism?  —  9.  anger  teareth  (Heb.  nos- 
tril teareth).  See  note  on  iv,  9. — 10.  smite  my  cheek. 
Following  the  Church  Fathers,  Genung  pronounces  this 
"Messianic  language."  See  Lam.  iii,  12,  13,  30;  Micah 
V,  1;  Matt,  xxvi,  67;  xxvii,  30,  etc. —  14.  Breach  upon  face 
of  breach  (Heb.) — 15.  laid  my  brow  (Heb.  thrust  my 
Jiorn!)  — Horn  on  the  forehead  as  an  ornamental  symbol 
of  strength,  honor,  or  supremacy;  in  use  still  among  the 
Druses  of  Mt.  Lebanon?  See  Ps.  Ixxxix,  17,  24;  xcii,  10; 
Michael  Angelo's  Moses. — 16.  flushed  (Heb.  made  to  hoil 
=  become  red,  inflamed).  So  Gesenius.  Hot  tears  seem  to 
scald. — .  lids  =:  eyelids.  — ■  Shade  of  Death  =  deepest  dark- 
ness. See  iii,  5;  x,  22.  In  Homer's  Iliad  grief  or  death 
veils,  shadows,  or  darkens  the  eyes. — 17.  Though  in  my 
hands  .  .  .  prayer  (Heb.).  7s.  liii,  9. — 18  cover  thou  not 
my  blood.  The  uncovered  blood  of  an  innocent  murdered 
man  was  supposed  to  cry  aloud  to  heaven  for  vengeance. 
See  Ge7i.  iv,  10. —  no  place  (Heb.)  =no  lodgment  till  it 
reach  Jehovah?  James  v,  4. —  My  friends  my  scorners 
(Heb.)  — 21.  And  might  one  plead,  etc.  There  is  nothing 
in  the  form  to  indicate  an  optative  like  the  "  Oh  that "  of 
the  Com.  Vers. —  Does  the  poet  mean  that  the  celestial 
Witness  or  Voucher  might  as  an  advocate  plead  in  Job's 
behalf  before  the  Supreme  Judge?  "A  foreshadowing  of 
mediatorial  work,"  says  Marshall.  Peake  dissents. —  22. 
years  of  number  =  numbered  years.  All  the  commenta- 
tors, except  Hitzig,  who  changes  years  to  "hours"   (read- 


184  THE  BOOK  01   JOB 

ing  sha'oth  hours,  instead  of  sh'noth  years),  interpret  this 
line  as  meaning,  When  a  few  years  are  come.  But  he  cer- 
tainly does  not  expect  to  live  a  few  years.  We  therefore 
prefer  to  interpret  verse  22  literally. —  are  come  =  are 
come  and  gone   (Lewis)  ? 

Chapter  XVII.  1.  spirit ^ principle  of  life  (Davidson)  ? 
—  Graves  =  cemetery  ?  —  2.  mockeries  ( Heb. )  —  dwelleth 
=  keeps  dwelling,  continually  abides. —  3.  Put  now  ^de- 
posit a  pledge  ?  —  Who's  he,  etc.  =  who's  he  will  pledge 
himself  for  me  (Gesenius)  ?  —  will  strike,  etc.  =  will 
"  strike  hands."  Ratification  by  hand-shake  was  well-nigh 
universal,  E.  g.,  Prov.  vi,  1;  xvii,  18;  Iliad,  u,  341;  JEneid, 
IV,  597. — 4.  Exalt  =  give  them  the  victory?  —  5.  For  spoil 
betrayeth  friends  (Heb.)  =  informs  against  friends  (or 
turns  traitor  to  them)  for  a  portion  of  the  prey  or  booty? 
But  the  verse  is  doubtful ;  the  utterance  seems  incoherent. 
Siegfried  omits  the  first  line,  alleging  that  the  text  is 
mutilated. —  shall  waste  away.  See  xi,  20.  Davidson  in- 
sists that  there  is  no  threat  here.  If  none,  should  not 
"will"  or  "do"  take  the  place  of  shall?  —  6.  byword,  etc. 
Clieyne  sees  here  reflected  the  circumstances  of  the  poet's 
age,  the  Jewish  nation  a  byword!  Ps.  xxii,  6;  xliv,  14. — 
peoples',  etc.,  xxx,  9;  et  seq. —  spittle,  etc.  Metaphorical? 
Matt,  xxvii,  30. —  9.  Replying  to  Eliphaz  in  xv,  4-6?  —  10. 
return.  /.  e.,  return  to  the  attack  on  me?  — 11.  posses- 
sions of  my  heart  (Heb.)  =my  heart's  treasures  (Conant)  ? 
delights,  dearest  counsels  (Gesenius)? — 12.  They  =  the 
invisible  tormentors  (Lewis)  ?  my  three  friends?  —  put  the 
night  for  day  (Heb.).  Various  explanations  are  off'ered 
here.  Conant  translates  "  they  put "  as  impersonal,  read- 
ing, Night  is  joined  to  day.  May  it  mean  simply.  For  me 
a  night  of  gloom  and  despair  is  ever  present,  when  there 
should  be  sunshine  and  hope?  The  next  line  favors  this. 
See  7s.  v,  20. —  Lig-ht  near  the  face  of  darkness  (Heb.) 
=  light  soon  to  be  merged  in  darkness  (Gesenius)?  The 
little  cheer  I  get,  quickly  vanishes,  and  leaves  me  "  dark, 
dark,  dark,  amid  the  blaze  of  noon !  " —  Lo,  wait  I.  So 
Gesenius. —  16.  Siegfried's  emendation  ^ — There  they  to- 
gether rest  in  dust  —  hope  and  corpse  buried  together  — 
should  perhaps  be  adopted. 

Chapter  XVIII.  2.  hunt  ye  for  words.  So  the  Am. 
Rev.,  1901. —  3.  the  beast  (Heb.)  Tearing  his  soul  in  his 
anger  (Heb.)  =a  man  Avho  teareth  his  soul  in  his  anger 
(Davidson).     Text    doubtful.     The    Com.    Vers,    has    "He 


EXPLANATORY  NOTES  185 


teareth  himself."  The  Rev.  Vers,  read,  "Thou  that  tear- 
est  thyself  is  thine  anger."  Bildad  recollects  what  Job  said 
in  xvi,  9?  —  5.  Again:  etc.  After  all's  said,  law  prevails; 
the  wicked  are  doomed?  —  's  put  out,  nor  doth,  etc.  As 
Bildad  is  describing  what  habitually  takes  place,  the  pres- 
ent tense  seems  better  than  the  future. —  6,  Light  dark- 
eneth,  etc.  "  A  thought  borrowed  from  Job's  own  descrip- 
tion "  in  X,  22.  CooA;. — ■  11.  chase  him  at  his  heels  (Heb. 
scatter  him  to  Ms  feet!) — '12.  ready  for  his  halting 
(Heb. )=  ready  to  pounce  upon  him  if  he  halts  in  his 
flight?  —  13.  Bars  of  his  skin  (Heb.)  =  skeleton  (IMar- 
shall)  ?  bones  as  supports  of  his  skin  (Barnes)  ?  —  Death's 
First-born  =  Death's  strongest  child,  deadliest  of  diseases 
(Davidson)  ?  calamity  which  does  the  work  of  death 
(Cook)  ?  worm  of  corruption  (Marshall)  ?  Here  a  cruel 
hint  at  Job's  disease  (Davidson,  Driver,  Jennings)?  — 
limbs.  The  Heb.  means  originally  something  separate; 
and  then  parts,  memhers. —  14.  it  shall  march.  /.  e.,  his 
calamity  shall  bring  in  procession?  —  King  of  Terrors. 
Par.  Lost,  ii,  673,  697-8.— 17.  street's  face  (Heb.)— 18. 
shall  they  thrust  him  (Heb.)  =he  will  be  driven.  So  we 
familiarly  use  "  they  say  "  for  it  is  said  —  they.  Minis- 
ters of  vengeance? — '19.  To  him  ...  his  dwellings  (Heb.) 

—  20.  his  day  =:  the  day  of  his  downfall?     Ps.  xxxvii,  13. 

—  laid  hold  on  horror    (Heb.)  =took  fright?  horror  took 
hold  of  them    (Gesenius)  ? 

Chapter.  XIX.  2.  soul  (Heb.  hreath) . —  3.  ye  stun  me 
(Heb.)  =  bewilder?  So  Noyes,  Conant,  Gesenius,  B.  David- 
son. Interpretation  doubtful.  — ■  4.  My  error  with  myself 
remaineth=:I  am  the  chief  sufferer? — 5.  ye  will  make 
great  =: will  magnify  yourselves  (Com.  and  Rev.  Vers.)? 
magnify  my  faults?  exalt  yourselves  in  comparison  with 
me? — 'my  reproach  =: your  charge  that  my  sufferings  are 
a  punishment?  my  blamable  attitude?  my  impatience?  — 
7.  Violence!  (Margin,  read.)  — justice.  Am.  Rev.  —  8. 
walled  up.  Am.  Rev. —  10.  like  a  tree,  etc.  "  I  am  torn 
up  by  the  roots,  and  lie  prostrate  on  the  earth."  Edmund 
Burke,  on  the  death  of  his  son. —  11.  anger  (Heb.  nostril). 
See  iv,  9;  Deut.  xxxii,  22,  where  the  Heb.  for  "nose"  or 
"  nostril  "  is  rendered  anger.  "  Anger  shows  itself  in  hard 
breathing."  Gesenius,  on  Prov.  xxii,  24. —  12  On  come  his 
troops  together  (Heb.)  — way=3a  high  bank  in  siege  op- 
erations?—  13.  all-estranged  :=  become  total  strangers? 
wholly  alienated?  —  15.  Sojourners  in  my  house  =  visitors, 


186  THE  BOOK  OF  JOB 

or  others  temporarily  resident  in  his  mansion?  —  16.  beg 
him  with  my  mouth  (Heb.)  =  entreat  him  mth  a  loud 
voice  (Gesenius)  ?  —  17.  Strange  =  unpleasant?  —  loath- 
some. This  marg.  read,  of  the  Rev.  Vers,  preserves  the 
parallelism?  Siegfried  emends,  and  translates  thus: 
*'  And  I  am  become  an  abomination  to,"  etc. —  my  mold  = 
all  my  line?  my  blood  relations?  —  18.  Rise  I,  e/c.  =  if  I 
try  to  rise,  they  jeer  at  me?  — 19.  Men  of  my  council 
(Heb.  =:my  confidential  friends).  See  Ven.  xlix,  6. —  20. 
Cleaveth,  etc.  Ps.  cii.  5. —  skin  of  my  teeth  =  next  to 
nothing  (Gesenius,  Driver,  "proverbial")?  gums  (Noyes, 
Barnes,  Poole,  Schultens,  Ewald,  Dillmann,  Jennings)  ?  lips 
(Luther,  Cook)  ?  Siegfried  omits  the  line. —  21.  God  hath 
touched,  etc.  See  Whittier's  Skipper  Ircson's  Bide. 
"  Smitten  me  "  is  better,  says  Peake. —  22.  are  not  sated 
with  my  flesh  =  are  not  satisfied  with  devouring  me  ? 
*'  In  oriental  phrase  to  devour  is  used  for  to  calumniate," 
says  Davidson.  So  we  speak  of  *'  backbiters,"  "  biting  slan- 
ders," etc.  In  Job's  mind,  may  bodily  torture,  bodily  de- 
struction, be  included?  —  23.  in  the  hook  (Heb.).  Some 
recognized  registry  or  book  of  records  may  be  meant?  — 
graven  in  the  rock,  etc.  Letters  were  cut  into  the  smooth 
surface  of  a  rock,  and  melted  lead  was  poured  in?  —  25, 
26,  27.  In  these  seven  remarkable  lines  we  seek  to  trans- 
late literally;  also  to  adhere  to  the  order  of  the  words  in 
the  Heb.  text. —  Know  I  my  vindicator  liveth.  Millions 
cling  lovingly  to  the  precious  word  "  Redeemer "  of  the 
old  versions,  so  prominent  in  the  "  burial  service."  But 
Yindicator  is  almost  universally  conceded  to  be  a  more 
accurate  translation  of  the  Heb.  word  {Goel).  Noyes 
(1827)  remarks:  "That  there  is  no  allusion  to  Christ  m 
the  term,  nor  to  the  resurrection  to  a  life  of  happiness  in 
the  passage,  has  been  the  opinion  of  the  most  judicious 
and  learned  critics  for  these  last  three  hundred  years;  such 
as  Calvin,  Mercier,  Grotius,  Le  Clerc,  Patrick,  Warburton, 
Durell,  Heath,  Kennicott,  Doederlein,  Dathe,  Eichhorn, 
Jahn,  De  Wette,  and  many  others." —  Of  verses  25  and  26, 
Dr.  R.  W.  Rogers,  the  oriental  scholar  of  Drew  Theo.  Sem., 
wrote  the  editor  as  follows:  "I  would  translate  thus: 
'  For  I  know  that  my  redeemer  liveth :  in  after  time  he 
shall  stand  upon  the  dust,  and  after  this  my  skin  hath 
been  destroyed,  yet  without  my  flesh  I  shall  see  God.'  '* 
The  editor's  classmate  at  Yale,  a  fine  Hebrew  scholar.  Dr. 


EXPLANATORY  NOTES  187 

Jacob  Cooper  of  Rutgers  College,  wrote  him,  "  I  would 
translate  thus :  '  I  know  my  Kedeemer :  he  lives ;  and  here- 
after He  shall  stand  over  (my)  dust:  Even  after  my  skin, 
they  (my  enemies,  the  inimical  powers  which  have  brought 
nie  to  my  present  awful  state)  — have  shattered  this  {i.  e., 
my  body  or  dust)  — yet  from  out  of  my  flesh  shall  I  see 
God.' "  Siegfried,  emending  as  usual,  paraphrases  ( 2d 
line,  verse  25 )  thus :  "  At  that  time  my  surviving  relative 
shall  stand  upon  my  grave  as  my  avenger." — 2Q.  from  my 
flesh  (Heb. ).  From  may  here  signify  away  from,  apart 
from,  aside  from;  or  it  may  designate  the  immediate  stand- 
point (looking  from  my  flesh  as  the  point  of  view).  We 
reproduce  in  our  translation  the  ambiguity  of  the  original. 
See  note  on  "  from "  in  Shakespeare's  The  Tempest,  i,  ii, 
65;  also  Macbeth,  in,  i,  99  (Sprague's  editions). —  27.  for 
me  (Heb.)  =for  myself  (Com.  Vers.)?  on  my  side  (Rev. 
Vers. )  ?  Young  renders  the  line  thus :  "  Whom  I  ...  I 
see  on  my  side." — a  strang-er  (Heb.).  Not  as  a  stranger, 
but  as  a  friend,  shall  I  behold  Him. —  reins  =  heart?  — 
spent  ==  wasted  away?  —  within  my  bosom  (Heb.  he-cheq) . 
We  render  literally;  but  the  language  seems  ejaculatory, 
broken  utterances. —  28.  found  in  me.  So  the  Com.  and 
Rev.  Am.  Vers.  We  adhere  to  the  usual  text.  Siegfried 
emends  to  make  it  read  "  in  him,"  instead  of  in  me. 
Scholars  are  about  equally  divided  on  this  point. —  29. 
wrath,  e^c.=:  wrath  bringeth?  Have  we  here  the  broken 
speech  of  a  fainting  man?  —  At  the  close  of  verse  27  the 
Mod.  Read.  Bib.  suggests  an  abrupt  pause,  and  inserts 
there  as  a  "  stage  direction  "  the  words,  "  He  nearly  faints.'* 
Then  it  makes  Job  resume  and  speak  verses  28,  29.  Omit- 
ting verse  1  of  Chap.  XX,  it  inserts  over  verse  2  the  heading 
ZOPHAR   [interrupting). 

Chapter  XX.  2.  for  this  =: on  this  account?  He  looks 
forward  to  the  reason  stated  in  A-erse  3  ?  —  and  for  my 
haste  within  me  (Heb.)  =:and  because  of  my  impetuous 
impulse?  Driver,  adopting  the  marg.  read,  of  the  Rev. 
Vers.,  "And  by  reason  of  (this)  my  haste  is  within  me," 
suggests  that  "  a  word,  meaning  *  this,'  has  accidentally 
dropped  out." — 3.  my  reproof,  etc.  (Heb.)  — I  have  been, 
hearings  I  have  repeatedly  heard?  I  have  had  to  hear. 
Says  Marshall,  "  The  imperfect  is  frequentative." —  breath 
(Heb.)  ^:=  inspiration?  animating  spirit?  —  answer  me  ^ 
make    answer    for    me    (Conant)  ?  —  Knowest    thou    this. 


188  THE  BOOK  OF  JOB 

The  editors  and  the  accepted  versions  interpolate  the  word 
"not"  after  Knoicest  thou.  Perhaps  we  should  make  the 
sentence  an  affirmative  statement,  Thou  knoicest.  —  from 
everlasting  (Heb.)=from  time  immemorial?  from  past 
eternity?  —  5.  short  (Heb.  from  near,  in  time  or  space). 
The  triumphing  (lit.  joyous  shout)  is  not  from  far. —  wink 
(Heb.)  =  moment. —  6.  loftiness  (Heb.)  =  towering  height. 
— •  7.  doth,  present  tense  rather  than  future,  for  the  reason 
given  in  note  on  xviii,  5. —  8.  they  find  him  not  =  he  is 
not  found. —  9.  shall  not  again  (Heb.  shall  not  add). — 10. 
favor,  etc.  Interpretation  doubtful?  — 13.  palate  (Heb.) 
=  "the  hard  palate  "  =  the  "roof  of  the  mouth"?  — 14. 
gall  of  asps,  etc.  Pliny  {'Sat.  Hist.,  xi,  75)  suggests 
"  poison  in  a  viper's  gall."  Cook. —  17.  rivers,  Rivers  ( Heb. ) . 
Siegfried  and  several  other  scholars  omit  the  second 
"  rivers  "  as  a  copyist's  careless  repetition,  dittography. — 
18.  swallow  down.  See  verse  15  above.  Cicero  in  his  sav- 
age oration  against  Piso  speaks  of  vomiting  up  (disgorg- 
ing) money  swallowed  down. —  According  to=:in  propor- 
tion to?  —  wealth  of  his  exchange  (Heb.)  =  wealth  got 
by  exchange,  trade  or  commerce?  His  joy  shall  not  be 
commensurate  with  his  riches?  His  restitution  shall  equal 
his  extortion  or  acquisition?  See  the  Com.  Vers,  and  marg. 
read. —  19.  crushed  (Heb.).  The  Heb.  is  a  stronger  word 
than  the  "  oppressed  "  of  most  versions. —  and  builded  not. 
Sense  somewliat  doubtful.  Having  taken  violent  posses- 
sion, he  shall  have  no  lengthened  occupancy  (Marshall)  ? 
—  20.  maw.  Verses  20-24  justify  the  use  of  this  word 
for  the  Heb.  usually  translated  "  belly  "  ?  Milton's  Sonnet 
to  Cromicell;  also  Par.  Lost,  ii,  847  (Sprague's  ed.). 
Since  .  .  .  delights.  So  substantially  the  Rev.  Vers. —  21. 
devouring  (Heb.) — shall  not  last  (Heb.) — 22.  Every 
hand  of  Misery,  etc.  So  Budde,  Duhm,  and  Marshall; 
"misery  being  conceived"  (of)  "  as  a  many-headed  mon- 
ster." The  "poor"  of  verse  19  are  avenged?  —  23.  Be  it 
at  filling  of  his  belly  =  the  means  or  uhereicith  for  its 
filling?  the  time  when  his  stomach  is  about  to  be  filled? 
Do  the  next  two  lines  explain  how?  when?  accompany- 
ing circumstance?  —  shall  cast,  etc.  The  sacred  name 
(y'hovah)  seems  intentionally  omitted  here.  The  more 
impressive  the  reference?  shown  perhaps  by  an  upward 
glance?  —  as  his  food.  "God's  wratli  shall  be  his  food 
and  drink"  (Cook)?  —  See  Macbeth  Vj  v,  13  (Sprague's 
ed.)  — 25.  the   midst  ==  the  middle  of  his  body?  —  light- 


EXPLAKATORY  NOTES  189 

ning  =  the  glittering  weapon  itself    (Geseniiis)  ?     In  Ten- 
nyson's Passing  of  Arthur,  the  sword  Excalibur 

"  Made  lightnings  in  the  splendor  of  the  moon." 

26.  darkness  laid  up  for  his  treasures.     So  all  the  trans- 
lators.    But    Siegfried,   who    is    "  nothing    if    not   critical," 
objects  that  "  one  cannot  see  how  these  could  be  injured 
by  darkness"!  — darkness  =  calamity ?  —  A  lire  not  blown 
=  lightning?     See  Job  i;,  16;  /  Kings  xviii,  38;  Luke  ix,  54. 
Chapter  XXI.     2.  Listening  hear  =  listen  attentively,  or 
uninterruptedly?     As  in  xiii,  10,  17,  this  Heb.  idiom    (ad- 
verbial use  of  participle)  is  often  for  emphasis. —  In  "  conso- 
lations "  does  he  allude  to  what  Eliphaz  had  said  in  xv,  11? 
Are  the  "  consolations  "  what  they  may  get  by  listening  to 
him  ?  —  4.  Me  =:  as  for  me  ?  —  my  complaint  of  man.     So  the 
Sept.,  Vulg.,  Merx,  Ewald,  Davidson,  Renan,  Dillmann,  Budde, 
Marshall,  Driver.     The  Com.  and  Eev.   Vers,   read.   Is  my 
complaint  to  man?     Surely  he  does  all  along  complain  to 
man.     Is  not  his  complaint  largely,  if  not  chieflyj  of  God? 
Is  it  not  because  he  dares  to  complain  of  God  —  his  very 
audacity  —  that  his  "breath  is  short"  when  he  thinks  of 
it?     Tlie  thought  might  well  dismay  him?  —  my  breath  = 
my    spirit?    myself?    I?  —  be    short  =  be    troubled     (Com. 
Vers.)?   curt?  petulant?  impatient?  —  5.  Turn  toward  me 
(Heb.)  — hand  lay  upon  mouth    (TTeb.)  ^keep  your  lips 
closed?     A   hushing   gesture?  —  6.  For   even    when   I    call 
to  mind  =  at  the  mere  thought. —  am  appalled.     *'  Afraid  " 
and  "  troubled  "  are  not  strong  enough  to  render  perfectly 
the   Heb. —  wealth.      (Heb.    chayil^ good,    riches,    poicer.) 
The    "mighty    in    power"    savors    of    pleonasm? — 12.  lift 
(Heb.)  =  lift  the  voice,  sing   (Rev,  Vers.,  Gesenius,  Lewis, 
Genung,  Jennings)  ?  shout   (Conant)  ?  raise  themselves,  be- 
come   exhilarated     (Barnes)  ?    leap    wildly     (Gilbert)  ?    lift 
their   hands    to,   take    (Com.    Vers.)?  —  pipe     (Heb.    ugah, 
variously  rendered  pipe,   flute,  lute,  organ). —  13.  Sheol  = 
the  underworld?  Hades?     See  on  vii,  9. —  twinkling  (Heb.) 
r=wink,  moment.     Euthanasia?  —  Verses  14,  15.     Note  the 
threefold   rejection   in  not  knowing,   not   serving,    and   not 
praying. — 14.  And    unto.     So    Conant    and    the    Am.    Rev. 
The  Eng.   Rev.  have  "  yet."     The   Com.  Vers,   has  "  there- 
fore."    "  Yet  "  seems  to  be  implied.     The  conjunction  {vav) 
is    either    conjunctive    or    disjunctive.     None     retain    the 
"  therefore"  of  the  Com.  Vers.^  15.  what   (in  the  1st  line) 
=  w"no    (Noyes,  Lewis)?     So  the  early  Eng.  writers  often 


190  THE  BOOK  OF  JOB 

use  "  what "  for  "  who."  E.  g.,  see  Shakespeare's  As  You 
Like  It,  II,  iv,  83  (Sprague's  ed.).  Better  here  the  usual 
signification  of  "  what "  ?  Thus  Coverdale  in  his  transla- 
tion of  the  Bible  (A.  D.  1535)  quaintly  renders  thus: 
"What  maner  of  felowe  is  the  Almightie?" — 16.  Lo,  not 
in  their  hand,  etc.  Siegfried  regards  verses  16,  17,  18,  as 
"  correcting  interpolations  conforming  the  speeches  of  Job 
to  the  spirit  of  the  orthodox  doctrine  of  retribution."  The 
M.  R.  B.  assigns  verse  16  to  Eliphaz,  17  and  18  to  Job; 
the  first  half  of  19  to  Bildad,  the  last  half  of  19  and  the 
whole  of  20  and  21  to  Job;  verse  22  to  Zophar.  Other 
scholars,  perhaps  the  majority,  believe  that  in  16  and  half 
of  19  Job  is  merely  quoting  the  assertions  of  others  in 
order  to  refute  their  views.  May  verses  16-31  be  inter- 
preted as  dialogue  between  the  Friends  and  Job? — 17. 
How  often,  etc.  Gesenius  makes  this  interrogativej  not 
exclamatory.  This  would  make  "  How  often  "  =  not  often, 
seldom?  —  doth  distribute,  etc.  Why  is  the  subject  nom- 
inative not  expressed?  Is  he  afraid  as  in  verse  6  above? 
See  on  xx,  23. — 18.  Are  they  =  How  often  are  they=: 
seldom  are  they? — 19,  20.  Note  the  emphasis  of  the  itali- 
cised words. —  21.  cut  off  tended?  —  22.  Seeing'  He=: 
since  He  it  is  who  =  and  that  too  when  He  is  the  judge  of? 
He  emphatic  ?  —  those  exalted  =  great  officers  of  the  uni- 
verse (Barnes)  ?  those  in  other  worlds  (Marshall)  ?  those 
high  on  earth  (Raymond,  Genung,  0.  Gary)  ?  the  presump- 
tuous or  proud  (Cook)  ?  heavenly  beings  (Jennings)  ?  See 
Ps.  Ixxxii,  i,  6. —  23.  One  (Heb.  this  =  //iis  man).  Anti- 
thetic to  another  in  verse  25. —  24.  udders.  The  Com.  and 
Eng.  Vers,  have  "breasts":  the  Am.  has  "pails."  So 
Peake  and  Jennings.  The  verse  appears  to  suggest  the  ex- 
cellent condition  of  the  flocks  and  herds,  their  udders  full 
of  milk,  and  their  bodies  large  and  strong.  Does  this  idea 
help  out  the  parallelism?  —  25.  breath  (Heb.)  =:  spirit 
or  soul.  See  vi,  4;  vii,  11,  etc. —  26.  At  the  close  of  verse 
26  the  M.  R.  B.  inserts  {The  Fi'iends  offer  to  interrupt) . — . 
27.  devices.  The  Heb.  {mezimmah,  device)  is  commonly 
used  in  a  bad  sense,  as  here. —  ye  oppressively  inflict 
on  me.  (Heb.)  =  which  ye  wrongfully  imagine  against 
me  (Com.  and  Rev.  Vers.)  ?  wherewith  ye  would  w^'ong  me 
(Am.  Rev.  Vers.,  1901)  ?  —  28.  prince's  =  tyrant's,  as  some- 
times in  classic  writers  (Gesenius,  Gilbert)  ?  —  tent  of  the 
wicked's  dwellings  =  the  wicked  lord's  pavilion  with  dwell- 
ings clustered  around  it?  —  29.  passers  by  the  way  (Heb.) 


EXPLANATORY  NOTES  191 

Tlie  Am.  Rev.  read  "  wayfaring  men/*  wliicli  commonly  im- 
plies 'pedestrians. —  tokens  =  evidences  (Am.  Rev.)  ?  pledges, 
assurances  (Marshall)  ?  signal  examples  adduced  by  trav- 
elers of  the  impunity  of  the  wicked  (Driver)  ? — '30.  wraths 
(Heb.  icraths,  outbursts  or  excesses  of  wrath). —  spared 
.  .  o  guided  forth,  e^o.=:  saved  .  .  .  guided  forth  to  safety? 
*'  Deviations,"  say  the  late  commentators,  "  imperatively 
demanded  by  the  context."  But  the  Am.  Rev.  seem  in 
doubt.  If  for  to  of  the  Com.  and  R.  V.  we  substitute  in 
in  each  line  of  30,  the  sense  will  be  tolerably  expressed. 
—  31.  tell  his  way,  efc.  =  sharply  reprove  him?  —  requite 
him  for  his  doings  =  adequately  punish  his  deeds. —  32. 
keepeth  watch.,  etc.  =  is  constantly  watching  ( Ewald, 
Renan,  Hirzel,  Cook,  Driver,  etc.)  ?  Dathe,  Rosenmiiller, 
Eichhorn,  De  Wette,  Noyes  and  some  others  read  "  And  still 
survives  upon  his  tomb."  Marshall  has  "  Watch  is  kept, 
i.  e.,  relays  of  watchmen  guard."  In  Browning's  The  Lost 
Leader  we  read, 

"  Shakespeare  was  of  us,  Milton  was  for  us, 

Burns,  Shelley  were  with  us, — ■  they  watch  from  their  graves  I  ' ' 

"  Reference  to  the  effigy  of  the  dead  man,"  says  Peake.  So 
Renan. —  But  the  meaning  is  doubtful :  the  Heb.  appears  to 
be  lit.  and  shall  keep  watch  over  the  mound. —  33.  Clods, 
etc.  Euripides'  Alcestis,  463. —  after  him  will  all  men 
draw  =:  innumerable  successors  and  imitators  will  follow 
his  example  (Davidson,  Raymond,  Genung,  Marshall)  ?  his 
example  will  be  widely  followed  (Driver)  ?  multitudes  will 
go  to  see  his  tomb  (Barnes)  ?  the  succeeding  generations 
of  men  shall  follow  to  the  same  hovise  appointed  for  all 
living  (Scott,  Noyes)  ?  all  come  in  lengthened  train 
(Lewis)  ?  one  after  another  all  will  follow  in  fuijeral  pro- 
cession (Jennings)?  —  34.  comfort.  The  Heb.  (nachani) 
properly  signifies  to  forcibly  draw  breath  over,  to  sigh  over; 
thence  to  sympathize  with,  to  comfort. —  with  breath  =: 
with  mere  breath,  vanity.  In  xxvii,  12,  the  Heb.  reads  lit., 
"  ^Yhy  this  hrcath  do  ye  breathe  out  ?  =  Why  are  ye  alto- 
gether vain;  See  Macbeth  v,  iii,  27   (Sprague's  ed. ). 

Chapter  XXII.  5-9.  Eliphaz  invents  facts  to  bolster  up 
his  theory?  —  4.  fear  =  pious  fear  of  God,  piety  (Rosen- 
miiller, Hitzig,  Delitzsch,  Dillmann,  Merx,  Budde,  Davidson, 
Conant,  Marshall,  Driver,  Peakej  Jennings,  Rev.  Vers.)  ? 
reverent  respect  for  thee  (substantially  tlie  Vulg.,  Sept., 
Hahn,  Hirzel,  Renan,  Com.  Vers.)?  —  Man-of-Arm    (Heb.) 


192  THE  BOOK  OF  JOB 

A7'm,  symbol  of  might.  See  Is.  li,  9;  liii,  1 ;  Exod.  xv,  16. — 
to  him  the  land  (Heb.)  —  Lifted-up-of-Face  (Heb.).  See 
Fs.  cxxxi,  1;  Is.  ii,  11;  Shakes.  Julius  Ccesar,  ii,  i,  23,  26, 
118  (Sprague's  ed.). —  9.  widows  .  .  .  orphans,  etc.  See 
Exod.  xxii,  22;  Deut.  x,  18. —  10.  dismayeth.  "  Troubleth  " 
of  the  Com.  and  Rev.  Vers,  is  too  feeble  a  word?  —  11.  see 
thou  canst  not  (Heb.) — ^ multitude  of  waters  (Heb.). 
Shakespeare  has  "  multitudinous  seas  "  in  Macbeth,  ii,  ii,  62 
(Sprague's  ed.)  — 12.  Head  of  the  stars  (Heb.)  =  highest 
of  stars  ?  —  14.  Thick  clouds,  etc.     See  Ps.  xevii,  2. 

"  How  oft  amidst 
Thick  clouds  and  dark  doth  Heaven's  all-ruling  Sire 
Choose  to  reside,  His  glory  unobscured, 
And  with  the  majesty  of  darkness  round 
Covers  His  throne  !  ' ' 

Par.  Lost.,  li,  263-267   (Sprague's  ed.). 

—  vault.  So  Conant  and  Am.  Eev.  The  Douay  has  "  about 
the  poles."  The  Eng.  Rev.  reads,  "  in  the  circuit."  Others 
would  say  "circle"  or  "arch." — 15.  time  long  past  = 
forgotten  antiquity?  the  antediluvian  age?  —  men  unright- 
eous trod.  The  usual  versions  read  "  have  trodden,"  which 
would  imply  the  present  existence  of  those  unrighteous  an- 
cients. Genung  and  Gilbert  rightly  omit  the  "  have." —  16. 
Who.  /.  e.,  the  antediluvians?  —  and  time  not  (Heb.)  =: 
out  of  time  =:  before  their  time,  prematurely,  untimely 
(Gesenius,  Jennings)  ?  See  xv,  32.  So  the  versions  gen- 
erally^; but  Barnes  may  be  right  in  rendering  the  phrase 
"  suddenly." — •  A  flood  was  poured  out,  their  foundation. 
(Heb.).  For  contrast  see  Fs.  xxiv,  2.  The  marg.  read. 
Com.  Vers,  is,  "  a  flood  was  poured  upon,"  etc.  The  Rev. 
Vers,  have  "whose  foundation  was  poured  out  as  a  stream." 
The  Com.  Vers,  gives  "  whose  foundation  was  overflo^\^l 
with  a  flood."  Conant  renders  it  "  their  foundation  was 
poured  away  in  a  flood."  But  there  is  no  "  upon,"  "  as," 
"with,"  nor  "in,"  in  the  orig.  text. —  17.  Depart,  etc.  See 
xxi,  14. —  to  them  =: to  people  in  general?  The  Rev.  Vers, 
change  to  them  to  "  for  us."  So  Jennings.  The  old  and 
perhaps  the  most  frequent  interpretation  used  to  be  based 
upon  the  understanding  that  the  question  was  asked,  not 
by  the  "  unrighteous  men "  of  long  ago,  but  by  Job  him- 
self. So  Cook.  The  Com.  Vers,  reads  "for  them";  which 
Davidson  changes  to  "unto  them." — 18.  But  far,  etc. 
Echo    of    xxi,    16?  —  20.  Surely,    etc.    Language    of    the 


EXPLANATORY  NOTES  193 

"  innocent "  ?  —  remnant  =  abundance,  affluence,  wealth 
(Driver)?  —  21.  Acquaint  thee  with  =  accustom  thyself 
to   (Driver,  who  says  the  phrase  is  obsolete  in  this  sense)  ? 

—  at  peaces  at  peace  with  Him  (Cook)?  at  peace  with 
thyself  in  safety  (Jennings)?  —  24.  ore  (Heb.)  — lay  in 
the  dust  (Heb.  on  the  dust)  =  fling  it  away  to  the  dust 
(Gesenius)  ?  —  Ophir=:  (by  metonymy)  gold  of  Ophir 
(Gesenius)  ?  Situated  in  ^Arabia?  Africa?  India?  America? 
Cuba  (as  Columbus  fancied)?  —  stones  of  streams  =  rocks 
of    the    wadys     (Driver,    Jennings)?  —  25.  precious    silver 

(Heb.  silver  of  strength  =  "  sterVmg"  silver)?  —  The  text 
word  for  "  ore,"  rendered  in  the  R.  V.,  verses  24,  25, 
"  treasure,"  and  in  the  marg.  read..  Com.  Vers.,  "  gold,"  is 
claimed  to  be  Arabic  and  to  mean  "  gold  and  silver  ore." — 
26.  delight  in  the  Almighty  (Heb.).  Recollected  in  xxvii, 
10?  —  lift  thy  face,  etc.,  x,  15;  xi,  15. —  27.  pay  thy  vows. 
Sacrifices  or  thank-ofi"erings  were  vowed;  to  be  fulfilled  if 
the  prayers  were  granted  ?  —  29.  When  they're  cast  down 
=:when  persons  are  cast  down?  when  thy  ways  are  made 
low?  when  eyes  are  cast  down?     Text  and  sense  doubtful. 

—  the  lowly-eyed  =: him  of  downcast  eyes?  the  humble? 
Job  himself  (Davidson)?  the  meek-eyed  (Conant)  ?  —  30. 
sin-stained  (Heb.  not  clean).  Text  disputed. —  pureness. 
Parallelism  with  sin-stained.  For  the  doctrine  in  this  line, 
see,  post,  xlii,  8 ;  Qen.  xviii,  23-32. 

Chapter  XXIII.  2.  hitter,  etc.  Instead  of  Utter  the 
marg.  read..  Rev.  Vers.,  has  "  (accounted)  rebellion." — 
hand  upon  me  (Heb.).  This  is  often  rendered  "my  hand" 
or  "  my  stroke."  Gesenius  explains  it  as  the  hand  of  the 
Lord  smiting  or  pressing  hard.     See  xiii,  21;  Fs.  xxxii,  4. 

—  3-7.  Note  the  frequent  imagery  from  tribunals. —  3.  Oh 
that  (Heb.  Who'll  give!).  See  vi,  8;  xix,  23,  etc.— 4:.  set, 
etc.  =  set  the  case  in  order  with  legal  formality. —  6.  con- 
tend; i.  e.,  in  court. —  He,  etc.  Pronoun  emphatic. — 
7.  might  .  .  .  reason,  etc.  Job  is  sure  he  can  establish  his 
innocence,  if  he  can  once  have  a  fair  hearing,  face  to  face 
with  his  accuser. —  8.  but  He  is  —  not.  Tlie  versions  sup- 
ply the  word  "there,"  and  make  it  emphatic! — 8,9.  for- 
ward .  .  .  back  .  .  .  left  .  .  .  rights: east  .  .  west  .  .  . 
north  .  .  .  south)  Vulg.,  Gesenius,  Barnes,  Lewis,  Conant, 
Raymond,  Gilbert,  0.  Gary,  et  al.)  ?  In  locating  the  cardi- 
nal points,  the  Hebrews,  like  the  ancient  Irish,  tlie  Mongols, 
Hindoos,  the  Zunis,  etc.,  faced  the  east.  We  adhere  to  the 
Com.  and  Rev.  Vers. —  10.  the  way  with  me    (Heb.)  =my 


lU  THE  BOOK  OF  JOB 

conduct,  my  manner  of  life  (Marshall)  ?  ma  conscience 
(Renan)  ?  my  accustomed  way  (Ewald,  Dillmami,  Cook)  ? 
See  Ps.  cxxxix,  24. —  Trieth  He  me  (Heb.)  =if  He  tries 
me. — '11.  My  foot  hath  held  fast,  etc.  Marshall,  appar- 
ently forgetting  that  this  is  poetry,  remarks,  suggesting 
prehensile  toes,  "  The  oriental  foot  has  more  power  of  clasp- 
ing tlian  ours!  "  "Are  we  opossums?"  asks  Carlyle. —  12. 
I  have  treasured  in  my  bosom.  So  the  Sept.,  the  Vulgate, 
Peake,  and  Jennings.  Tliis  is  better  than  appointed  por- 
tions: necessary  food  (Com.  and  Rev.  Vers.)  ?  Text  doubt- 
ful. Says  Davidson,  "  Any  reference  to  food  seems  out  of 
place."  But  see  Deut.  viii,  3;  Prov.  xxx,  8;  Matt,  iv,  4. 
In  the  marg.  read.,  Com.  and  Rev.  Vers.,  Prov.  xxx,  8, 
"  food  convenient  for  me,"  and  "  my  needful  food,"  are 
given  as  "  food  of  my  allowance "  and  "  bread  of  my  por- 
tion."—  13.  He  —  in  one  =  in  one  mind  =  He  is  change- 
less,—  And  His  soul  willeth  =  what  His  aspiration  (Heb. 
Eis  breath ) ,  His  earnest  desire,  is. —  And  He  perf ormeth 
=  that  He  doeth  also  ==  besides  desiring  earnestly.  He 
actually  performs. — 14.  many  such,  e^c.  =  many  similar 
moral  anomalies  (Driver)  ?  See  x,  13  et.  seq. —  15.  I  mark 
=  1  attend  to  the  matter. —  16.  faint  (Heb.  soft). —  terri- 
fieth.  A  stronger  word  than  "  troubleth  "  of  the  Com.  and 
Rev.  Eng.  Vers,  is  needed.  So  "  troubled  "  is  too  feeble  in 
verse  15. —  17.  We  adopt  in  substance  the  marg.  read,  of 
the  Rev.  Vers. — ■  It  is  not  so  much  the  dark  calamities  that 
dismay  him,  but  God's  seeming  injustice.  So  in  substance 
Ewald,  Delitzsch,  Dillmann,  Zockler,  and  Lewis,  But  — 
interpretation  is  difficult.  Our  prehistoric  Browning  is  ob- 
scure from  condensation  and  ellipsis? 

Chapter  XXIV.  1.  times  =  times  of  assize?  sessions  of 
court  (Davidson,  Peake  et  al.)  ?  times  of  retribution, 
(Driver,  Jennings  et  al.)  determinate  seasons  for  the  chas- 
tisement of  offenders  (Cook)?  —  laid  up.  So  the  Rev. 
Vers. —  laid  up  =  appointed,  for  sitting  in  judgment  for 
trial  (Davidson)  ?  reserved  for  the  wicked  (Driver,  Mar- 
shall) ?  —  His  days  =  days  in  which  He  manifests  himself 
in  righteousness  (Cook)?  in  judgment  (Driver)?  —  2-17. 
Marshall  distributes  these  verses  under  five  heads;  viz., 
(a)  Injustice  of  invaders;  (b)  Miseries  of  aborigines 
wrongfully  dispossessed;  (c)  Cruelty  and  slavery;  (d) 
Cruelty  in  the  city;  (e)  Nefarious  secret  crimes.  Lewis 
calls    attention    to    the    same    passage.     "  Job,"    he    says. 


EXPLAXATOEY  XOTES  195 

"  abruptly  specifies  the  disorders  God  permits  —  items 
Btrangely  mixed,  as  though  the  passionateness  of  the  speaker 
carried  him  out  of  all  method.  Xo  effort  of  Dickens  or 
Hugo  could  rival  this  picture." —  2.  Remove  the  landmarks! 
Preliminary  to  seizure  of  flocks  and  pastures?  Are  they 
invaders,  as  Marshall  supposes,  or  "cruel  barons"?  cruel 
oppressors,  who  seize  and  feed  as  if  they  were  their  own  in 
defiance  of  law  and  public  opinion  (Peake)  ?  See  Deut. 
xxvii,  17. —  4.  together  hide.  The  Am.  Rev.  have  "all 
hide."  We  follow  the  Com.  and  Eng.  Rev.  Vers. —  5. 
Eagerly  seeking  prey  (Heb.).  The  Com.  Vers,  has  "ris- 
ing betimes  for  prey,"  which  is  perhaps  less  exact.  The 
Rev.  Vers,  have  "  seeking  diligently."  Cook  takes  the  de- 
scription to  be  of  robber  hordes,  whose  "  work  "  is  plunder- 
ing,—  wilderness  food  =:  wilderness  yieldeth  food  ( Com. 
and  Rev.  Vers. )  ?  wildernes.s  is  food  ( Cook )  ?  —  9.  Tear 
orphan,  etc.  =  seize  the  infant  of  the  dead  debtor,  snatching 
it  from  the  widow's  breast.  See  vi,  27. —  on  the  poor  = 
what's  on  the  poor;  i.  e.,  clothing  (Gesenius,  marg.  read. 
R.  V.)  ?  get  power  over  the  poor  by  taking  pledges  of  them 
(Driver)?  —  10.  11,  12,  Sore  want  amid  plenty. — 12.  city 
of  men  (Heb.)  =  populous  city.  Many  ancient  cities  were 
deserted. —  folly  (Heb.  unsavoriness) . —  attribute  folly  = 
indicate  that  such  things  are  morally  distasteful? — 13. 
Siegfried  regards  the  passage,  verses  13-24,  as  one  of  several 
"  interpolations  introduced  to  make  Job's  speeches  conform 
to  the  orthodox  doctrine  of  retribution." —  14.  toward  the 
light  (Heb.  at,  for  or  toicard  the  light)  =  before  daybreak, 
when  other  men  are  yet  sleeping  (Cook)  ?  "  While  it  is 
still  partially  dark,  he  waylays  the  solitary  traveler." 
Davidson. —  15.  gloaming  =  evening  twilight  deepening  into 
night.  "  TviUght  gives  an  incorrect  impression."  Cook. — 
16.  They  dig  through  .  .  .  light.  We  aim  at  a  lit.  trans- 
lation.—  Seal  up  themselves,  etc.  (Heb.)  ==  the  burglars 
shut  up  themselves,  keep  within  doors.  So  the  revisers  and 
nearly  all  recent  editors.  But  "  doctors  disagree." — 17. 
If  recognize!  etc.  The  Heb.  which  we  follow  closely  is  very 
elliptical,  and  variously  construed;  but  the  Com.  Vers, 
gives  a  good  meaning;  viz.,  "  If  one  know  them  (t.  e.,  recog- 
nize the  burglars),  the  criminals  are  in  the  terrors  of  the 
Shade  of  Death,"  i.  e.,  of  deepest  darkness.  See  iii,  5. —  IS. 
Swift  he  upon  the  water's  face  (Heb.)  =:he  is  like  a  waif 
or  spray  on  the  surface  of  the  water,  swept  rapidly  away. 


196  THE  BOOK  OF  JOB 


and  disappearing  in  a  moment  (Davidson)  ?  See  xx,  28; 
Eosea,  x,  7.  Bums's  lines  in  Tarn  O'Shanter  will  be  re- 
called — 

"Or  like  the  snow-falls  in  the  river, 
A  moment  white,  then  gone  forever  1  " 

— 18,  19,  20,  21.  "  Here  the  broad  and  somewhat  exagger- 
ated colors  indicate  either  ,  .  .  the  work  of  a  popular  hand, 
or  a  parody  after  the  popular  manner  by  Job  himself." 
Davidson.  Marshall  suggests  that  these  verses  are  an  in- 
terruption by  Bildad,  constituting  his  third  address,  and 
that  Chap.  XXV  is  Zophar's  third.  Marshall  further  re- 
marks as  follows:  "Verses  13-17  are  obelized  as  of  doubt- 
ful originality  in  several  MSS.  Hatch  advocates  their 
omission.  Merx  deems  vers.  5-24  as  a  later  insertion. 
Siegfried  considers  vers.  13-24  to  be  foreign  matter.  Most 
scholars  recognize  that  vers.  18-21  cannot  in  this  connection 
be  the  sentiments  of  Job.  The  Versions  (Sept.,  Syr.,  Vulg.) 
take  the  words  optatively,  as  forming  an  imprecatory 
prayer.  Rev.  Marg.  inserts  the  words:  Ye  say  tliat  (he  is 
Bwift),  etc.  Ewald  considers  vers.  18-21  a  poem  which  Job 
quotes  to  ridicule  it.  Dr.  Moulton  puts  the  words  in  in- 
verted commas." —  18.  Curst  .  .  ,  portion  .  .  .  vineyards* 
way,  etc.  The  alleged  doom  of  the  sinner?  See  xviii,  15, 
16. —  19.  take    quick   away    (Heb.) — Sheol,    have    sinned 

(Heb. )  =  so  Sheol  snatches  away  great  sinners?  —  20.  for- 
getteth,  etc.  For  the  reason  given  in  note  on  xviii,  5,  the 
present  tense  in  these  verses  is  better  than  the  future?  — 
21.  Ill  treateth,  etc.  See  Matt,  xxiii,  14. —  barren  .  .  . 
widow.  The  law  was  especially  tender  toward  these. —  22. 
continueth.  the  powerful  ( Heb. )  =  prolongs  the  life  of 

the  mighty?  preserves  the  oppressor?  So,  substantially 
the  recent  versions.  The  omitted  subject  is  supposed  to  be 
the  Divine  Being;  but  Conant  dissents. —  Though  life  they 
trust  not  (Heb.)  =  though  they  have  no  assurance  that 
they  shall  live?  though  sick  in  bed  and  despairing  of  life 

(Davidson,  Marshall,  Driver,  etc.)?  —  23.  to  them  (Heb. 
to  hinv.  "  Collective  singular  for  the  plu.,"  say  the 
scholars). —  24.  they're  gathered  in.  /.  e.,  at  the  harvest 
of  death  ?  —  as  the  tops  of  ears  of  corn,  etc.  =  they  die 
not  prematurely,  but  only  in  ripe  old  age? 

Chapter  XXV.  2-6.  This  speech  of  Bildad,  as  it  stands 
in  the  Common  Version,  seems  a  mere  fragment.  Many 
editors  infer  that  "the  controversy  has  exhausted  itself." 


EXPLANATOEY  NOTES  197 

Gratz,  Cbeyne,  Moulton,  Marshall,  and  some  others,  sus- 
pect that  a  transposition  has  taken  place  in  the  received 
texts.  They  would  lengthen  this  reputed  speech  by  adding 
to  it  verses  5  to  14  inclusive,  Chap.  XXVI.  Then,  since 
the  old  order  leaves  the  third  cycle  of  speeches  incomplete 
(Zophar  apparently  failing  to  appear  for  his  expected 
third  discourse),  they  ^vould  make  a  new  arrangement  and 
restore  symmetry  by  assigning  to  him  as  his  third  speech 
the  passage  beginning  with  verse  7,  Chap.  XXVII,  and  ex- 
tending thence  through  the  remainder  of  XXVII  and  includ- 
ing all  of  XXVIII.  In  further  support  of  this  proposed 
ctxange,  they  urge  that,  according  to  the  old  order.  Job  is 
made  to  antagonize  both  his  former  and  his  subsequent 
attitude.  Peake  is  quite  sure  that  he  finds  Bildad's  2d 
speech  in  XXV,  2,  3;  XXVI,  5-14. 

XXV.  2.  peace  in  His  high  regions  =  peace  in  the 
heavens?  Have  we  here,  as  Davidson  thinks  possible,  and 
Driver  probable,  an  allusion  to  some  widespread  legend  of 
a  "  war  in  heaven"?  See  ix,  13;  2  Peter,  ii,  4;  Jude  i,  6; 
Revel,  xii,  7-9;  Is.  xxiv,  21. —  3.  battalions  =  all  the  phys- 
ical and  spiritual  powers  of  the  universe  (Cook)  ?  the  phe- 
nomena of  the  heavens  by  night,  as  in  Is.  xl,  26  (Davidson)  ? 
See  Dan.  iv,  35. —  number  =:  enumeration?  numerical 
limit?  —  His  light  =  His  effulgence,  dimly  reflected  in  the 
''children  of  light"  (Cook)?  See  I  John  i,  5;  Rev.  xxi, 
23,  24 ;  Par.  Lost,  in,  1-7. —  4.  just  with  God  =  righteous 
in  God's  estimation?  righteous  in  God's  presence?  —  born 
of  woman  (Heb.),  etc.  Doctrine  of  inherent  depravity? 
Echo  of  Eliphaz,  iv,  17?  See  xiv,  1,  4;  xv,  14-16. —  5.  even 
to  the  moon  (Heb.),  etc.  The  Vulg.  has  Ecce,  luna  etiani 
non  splendet,  lo,  even  the  moon  shines  not!  The  idea  ap- 
pears to  be  that  the  immaculate  purity  of  the  Most  High 
transcends  all  beneath  and  beyond  the  moon  and  stars. — 
6.  corruption's  worm,  eifc.  Davidson  remarks:  "  The  Heb. 
has  here  two  words  for  worm;  the  one  the  worm  of  decay 
and  corruption  (as  in  vii,  5;  xvii,  14;  xxi,  26;  xxiv,  20; 
Exod.  xvi,  24;  7s.  xiv,  11)  ;  the  other,  in  the  second  clause, 
used  to  express  the  utmost  abasement  and  abjectness  (as  in 
Is.  xli,  14,  'Fear  not,  thou  worm,  Jacob';  Ps.  xxii,  6, 
*  But  I  am  a  worm,  and  no  man.')  — We  have  only  one 
word  in  English."     The  1st,  Heb.  rimmah ;  2d,  Heb.  tolcah. 

With  verse  6  the  Com.  Vers  makes  Bildad's  speech  end. 
Then  the  XXVIth  chapter  begins  with  Job's  bitterly  ironical 
questioning, 


198  THE  BOOK  OF  JOB 

How  hast  thou  helped  the  powerless  1 
Hast  saved  the  strengthless  arm! 
How  counseled  the  unwise,  etc. 

Next  follows  the  whole  of  XXVII,  XXVIII,  XXIX,  XXX, 

XXXI;  all  admittedly  Job's,  with  the  possible  exception  of 
XXVIII;  which  sounds  like  the  chant  of  a  Greek  Chorus 
extolling  the  wonderful  skill  and  energy  of  man,  but  in- 
sisting that  the  all-embracing  underljnng  Wisdom  "  is  a 
thing  possible  to  God  alone;  and  man  does  not  attain  to  it; 
the  fear  of  the  Lord  is  a  substitute  ordained  for  man  in- 
stead of  it;  for,  as  the  absolute  Wisdom  belongs  to  the 
Creator,  so  the  fear  of  the  Lord  is  the  wisdom  that  befits 
the  creature."     Davidson,  p.  201. 

Chap.  XXVI.  1,  2,  3,  4.  Note  the  tone  of  sarcasm. —  4. 
declaimed.  This  is  Lewis's  happy  substitute  for  the  color- 
less phrase  "  uttered  words,"  of  the  usual  versions. —  For 
to  tchom,  Gesenius,  Conant,  Duhm,  Marshall,  and  Driver 
would  substitute  "  bi/  wdiom";  Jennings,  icith  tvJiom;  i.  e., 
by  whose  help.  We  adhere  to  the  Com.  and  Rev.  Vers. —  5. 
the  g^iant  Shades  (Heb.  Rephalm).  For  this  expression  the 
Sept.  gives  gigantes;  the  Vulg.  concurs;  the  Chaldee  and 
the  Syriac  "  mighty  ones,  or  giants."  Certain  "  Rephaim  " 
lived  east  of  the  Dead  Sea,  and  were  reputed  giants.  See 
Deut.  ii,  10,  11,  20,  21;  iii,  11;  2  8am.  xxi,  16,  18,  20,  21, 
22.  For  a  glance  at  them  in  Sheol,  see  Is.  xiv,  9,  wdiere  the 
word  "  Rephaim  "  is  used  to  designate  members  of  the  con- 
clave of  mighty  dead.  The  Douay  Vers,  and  Luther  give 
"giants";  the  Rev.  Vers.,  "the  Shades,"  or  "they  that  are 
deceased." — beneath,  efc.  =  under  the  sea  and  its  fishes 
and  monsters. —  6.  Sheol.  See  vii,  9. —  Abaddon  (Heb.  = 
destruction.  The  world  of  the  lost;  the  "abj'ss";  Tar- 
tarus? See  Classical  and  Bible  Dictionaries. —  7.  on  noth- 
ings from  nothing?  over  nothing  (Peake)  ?  Says  Driver, 
"  The  text  means  *  suspended  from,'  the  margin  means 
*  suspended  over  ' :  either  rend,  may  be  right." — ''^The  earth 
is  supported  (sic)  from  above."  Peake. —  9.  inclosing 
(Heb.)  =: enshrouding?  —  10.  circle's  bound  (Heb.)  i=  ho- 
rizon? See  Prov.  viii,  27,  Rev.  Vers. —  unto  the  limit  of 
lig-ht  with  darkness  (Heb.)  =the  boundary  line,  etc. — 11. 
pillars  of  heaven  =:  lofty  mountains  on  which  the  heavens 
seem  to  rest  (Davidson)?  —  are  shaken  (Heb.).  "In  a 
thunderstorm  these  mountains  quake  at  Jehovah's  *  rebuke,* 
i.  e.,  at  the  crashing  peals."  Driver. —  12.  Yon  sea  (Heb. 
that     sea). —  maketh     tremble     XSeb.)=maketh     afraid 


EXPLANATORY  NOTES  199 

(Gesenius)  ?  qiielleth  (Conant,  Davidson)  ?  divideth  (Com. 
Vers.)  ?  stirreth  up  (Noyes,  Rev.  Vers.)  ?  stilleth  (marg. 
read.  Rev.  Vers.)?  — 13.  breath,  etc.  The  wind,  God's 
"breath,"  clears  away  the  clouds. —  brightness  (Heb.). 
The  root  means  to  rub,  polish,  or  burnish. —  Serpent  swift. 
So  the  Rev.  Vers.  "  The  latter  clause,"  says  Cook,  "  should 
be  rendered  '  hath  wounded  the  flying  dragon.'  "  "  He  slew 
the  apostate  dragon "  ( Sept.,  quoted  approvingly  by  Bp. 
Wordsworth). —  Serpent  n^  a  constellation  (Renan)  ?  iden- 
tical with  leviathan  in  iii,  8  (Peake)  ?  "personification  of 
darkness  and  evil"?  See  iii,  8. —  14.  And  what  a  whisper 
word,  etc.  (Heb.)  =yet  how  slight  a  whisper's  heard  con- 
cerning Him !  "  What  w^e  hear  of  Him  is  but  a  faint  whis- 
per." Davidson.  How  grand  and  terrible  is  that  mere 
whisper ! 

Chapter  XXVII.  1.  discourse.  The  Com.  Vers,  has 
"parable";  but  tlie  word  in  the  Heb.  {mashal,  similitude) 
signifies  not  what  we  call  a  parable,  but  often  a  discourse 
abounding  in  sententious  sayings,  apothegms,  or  proverbs; 
any  discourse  in  which  "  the  results  of  discursive  thought 
are  concisely  or  figuratively  expressed." — 2.  Liveth  God! 
(Heb.)  =  By  the  living  God!  or.  As  surely  as  God  liveth! 
This  was  a  common  Heb.  oath. —  God.  The  Heb.  is  EL, 
much  used  in  poetry. —  the  Almighty.  The  Heb.  here  is 
SHADDAI.  Both  words  appear  to  signify  etymologically 
the  Mighty. —  my  right  =  my  right  to  a  prompt  and  fair 
judicial  hearing?  —  soul  (Heb.  breath).  As  in  iii,  20;  vi, 
7;  vii,  11;  xii,  10,  etc.,  the  usual  Heb.  words  for  breath 
{nepJiesh  and  ruach)  are  metaphorically  used  for  spirit  or 
soul,  sometimes  life. —  3.  My  life  yet  whole  within  me. 
So  the  Am.  Rev.  "  Though  worn  by  disease,  he  still  has 
life  and  energy  sufficient  to  make  protestation." — breath 
.  .  .  nostrils.  See  Gen.  ii,  7. —  4.  muttereth.  "  The  Heb. 
word  implies  a  low  sound,  murmuring  or  muttering." 
Lewis. —  5.  expire  (Heb.  breathe  out). —  Far  be  it  from  me 
(Heb.  he  it  profane  to  me).  This  phraseology^  is  preferred 
by  the  Am.  Rev. —  6.  Of  days  of  mine  .  .  .  reproacheth 
not  (Heb.)  =in  all  my  days  there  has  been  nothing  for 
which  my  conscience  reproaches  me.  ?  Luther  renders 
quaintly,  "  My  conscience  bites  me  not  in  respect  of  my 
whole  life." — 8.  though  he  get  him  gain  (Heb.).  Sub- 
stantially the  Com.  Vers.,  adopted  by  the  Am.  Rev.,  and 
preferred  by  Rosenmiiller,  Merx,  Conant,  Cook,  O.  Gary,  and 
Marshall.     But    Noyes     (in    substance),    Ewald,    Delitzsch, 


200  THE  BOOK  OF  JOB 

Dillmann,  Davidson,  Genimg,  Gilbert,  Driver,  Jennings,  and 
the  Eng.  Rev.,  would  read  "  When  God  doth  cut  him  off." — ■ 
doth,  draw  away  his  breath  (Heb.).  Siegfried,  rendering 
thus :  "  When  God  draws  his  soul  out  of  his  body,"  terms 
it  "  a  rather  comical  conception."  But  is  not  the  imagery 
merely  intended  to  express  a  reversal  of  the  process  by 
which  "  man  became  a  living  soul  "  ?  Literal  prose  inter- 
pretation of  poetry  is  sometimes  "  too  comical  for  any- 
thing " ! 

Special  attention  is  called  at  this  point  to  the  arrange- 
ment of  speeches.  As  suggested  at  the  beginning  of  the 
notes  on  Chap,  XXV,  some  distinguished  scholars  suspect 
that  serious  blunders  as  to  the  succession  have  crept  into 
the  received  text. 

Beginning  with  "  Let  mine  enemy  be  as  the  wicked," 
Moulton  assigns  to  Zophar  all  that  follows  to  the  end  of 
Chap.^  XXVII,  and  the  whole  of  Chap.  XXVIII.  Froude 
(in  his  Short  Studies  on  Great  Subjects,  ed.  of  1872,  p.  255) 
remarks :  "  Eliphaz  and  Bildad  have  each  spoken  a  third 
time :  the  symmetry  of  the  general  form  requires  that 
Zophar  should  speak;  and  the  suggestion  Avas  first  made 
by  Dr.  Kennicott  (1776)  that  he  did  speak,  and  that  verses 
11  to  23  (in  the  Common  Version)  belong  to  him."  Eicli- 
horn  (1752-1827)  takes  them  to  be  a  summary  by  Job  of 
his  adversaries'  opinions.  Ewald  believes  that  Job  is  reced- 
ing from  his  former  views.  Cheyne  "  conjectures  that 
verses  8-23  belong  to  the  third  speech  of  Zophar."  Mar- 
shall and  Siegfried  think  that  verses  5-11  of  XXVI  ought 
to  follow  next  after  XXV,  5.  See  (in  the  "Cambridge 
Bible  for  Schools  and  Colleges)  Dr.  A.  B.  Davidson's  Intro- 
duction  (p.  XXXV  et  seq.)  and  his  text  and  notes  (pp.  189, 
190). 

If  we  regard  Job  as  all  the  while  of  sound  mind,  the 
difficulties  arising  from  his  frenzied  utterances,  inconsist- 
encies, and  abrupt  incoherencies  appear  insoluble.  It  en- 
hances the  pathos  of  the  situation  to  conjecture  that,  under 
the  stress  of  terrible  afiiictions,  his  brain  may  have  become 
at  times  disordered. 

Chap.  XXVII.  10.  delight,  etc.  See  xxii,  26.— 11. 
What's  with  the  Almighty  (Heb.)  =:the  plan  or  purpose 
of  the  Almighty? — 12.  breath  :=  empty  breath,  vanity. 
See  Macbeth,  v,  iii,  27  (Sprague's  ed.)  ;  Job  xxi,  34. —  13. 
this  .  .  .  the  portion,  etc.  See  xx,  29. — 14.  If  his  sons 
multiply,  for  sword  (Heb.).     The  more  children,  the  more 


EXPLANATOEY  NOTES  201 

bereavement!  — 5.  widows  wail.  Ps.  Ixxviii,  64. —  IG.  dust 
.  .  o  clay  (Heb.).  Symbols  of  plenty;  also  of  frailty?  See 
Zech.  ix,  3;  Job.  iv,'l9;  xiii,  12;  xxxiii,  6. —  16,  17.  Neat 
introverted  parallelism?  —  18.  as  the  moth.  So  the  Com. 
and  Rev.  Vers.  Siegfried  objects  that  moths  do  not  build 
houses!  See  viii,  14,  where  the  Heb.  has  "spider's  house." 
"  Some  ancient  versions  here  have  '  as  the  spider.'  " —  18. 
booth  =  a  slightly  built  movable  hut,  a  watchman's  shanty. 
—  19.  is  not  gathered  =:  is  not  "gathered  to  his  fathers'* 
for  decent  burial.  Instead  of  "  but  is  not  gathered,"  some 
ancient  versions  prefer  a  text  rendered  "but  not  again"; 
i.  e.,  bvit  he  shall  do  so  no  more  =  but  he  does  not  do  it 
again  (because,  meantime,  the  catastrophe  has  come).  So 
marg.  read.  Eng.  Rev.  Vers.,  the  Sept.,  Delitzsch,  Dill- 
mann,  Ewald,  Renan,  Siegfried,  Driver,  etc.  Cook  would 
give  us  "it  {i.  e.,  his  wealth)  shall  not  be  gathered." — • 
his  eyes  ...  he  is  —  not  ( Heb. )  =  he  wakes  only  to  see  his 
murderers  (Cook,  Davidson)  ?  in  the  twinkling  of  an  eye 
he  is  no  more  (Barnes)  ?  his  eyes  are  open  in  the  stare  of 
death?  See  2  Kings,  xix,  35. —  20.  like  waters,  etc.  See 
xxii,  11;  Xahum  i,  8;  Ps.  xviii,  16;  Matt,  vii,  27. —  21. 
East  Wind,  etc.  Particularly  violent,  often  scorching,  in 
western  Asia. —  snatcheth,  etc.  Like  Homer's  Harpies 
(lit.  snatchers!),  personified  storm  winds. —  sweepeth.  So 
all  the  Rev.  Vers. —  22.  hurleth  =  (?0(i  hurleth?  An  up- 
ward glance,  more  expressive  than  speech,  may  indicate 
who?  —  Shall  clap  their  hands,  etc.  I.  e.,  in  mockery  and 
malice?  "Shall"  is  jussive  here,  expressive  of  will?  See 
xxxiv,  37;  Lam.  iij  15.  May  a  gesture  show  that  men  in 
general  are  meant? 

Chapter  XXVIII.  This  noble  chapter  is  a  standing  puz- 
zle to  all  who  seek  a  logical  context.  It  is  a  magnificent 
poem  complete  in  itself;  but  it  is  not  easy  to  see  how  it 
explains  anj^thing  that  has  gone  before  it,  or  throws  light 
upon  what  follows.  It  reads  like  a  sublime  soliloquy, 
spoken  by  Job  in  a  lucid  interval.  Incredible  anguish  of 
body  and  soul  had  preceded  it,  darkest  and  bitterest  pessi- 
mism with  luminous  flashes  interspersed  of  glad  and  glo- 
rious faith;  and  now  to  this  poor  exhausted  frame  an  hour 
of  peaceful  rest  has  come.  For  a  little  while,  clear  reason 
resumes  her  sway.  In  the  respite,  before  the  agony  returns 
and  the  death  struggle  begins,  he  announces  to  bystanders 
and  to  the  world  the  life-lesson  taught  by  his  observation, 
his  reasoning,  and  his  meditations? 


202  THE  BOOK  OF  JOB 

Verse  1.  For  (Heb.  ki)  =  because.  Unable  to  find  any 
logical  sequence  calling  for  the  usual  meaning  of  the  word, 
the  translators  of  the  Com.  and  Rev.  Vers,  have  ventured 
either  to  omit  it  altogether  or  to  render  it  "  surely."  Is 
it  a  gossamer  marking  a  transition?  Having  like  CEdipus 
"  travelled  many  paths  in  wanderings  of  thought,"  he  now 
and  then  emerges  suddenly  from  this  hell  on  earth  as  if 
waking  from  a  hideous  dream.  Lack  of  logical  sequence 
enhances  the  pathos? 

"  Hours  there  be  of  inmost  calm, 
Broken  but  by  grateful  psalm: 
And  at  times  his  worn  feet  press 
Spaces   of    cool    quietness, 
Lilied  whiteness  shone  upon 
Not  by  light  of  moon  or  sun." 

—  Whittier. 

—  verily.  So  we  venture  to  translate  the  Hebrew  (yesJi), 
a  substantive  used  adverbially,  reminding  us  of  Aristotle's 
Greek  to  einai,  the  essential  nature,  the  inward  reality,  the 
"  is-ness  " !  It  is  emphatic. —  vein  (Heb.  place  of  going 
forth,  source;  Lat.  exitus,  Germ,  quelle). —  gold  they  fine 
=  gold  which  they  refine. —  2.  dust  (Heb.)  =: loose  earth? 
stone  outpoureth  (Heb.)  =  stone  ore  is  fused  into  (Co- 
nant)  ?  "Brass"  in  the  Old  Testament  includes  copper, 
bronze  (alloy  of  copper  and  tin),  and  our  brass  (alloy  of 
copper  and  zinc)  ?  —  Setteth  =  the  miner  sets.  Such  omis- 
sion of  the  subject  reminds  of  Browning;  e.  g.,  in  Caliban 
Upon  Setebos. —  Shade  of  Death  =  deepest  darkness.  See 
iii,  5;  xxiv,  17. —  4.  From  with  sojourners  (Heb.)  =:away 
from  the  vicinity  of  sojourners.  Doubtful  phraseology. — 
breaketh-through  a  shaft  (Heb.)  =  sinks  a  shaft  or  pit  by 
breaking  through  the  ground  (Gesenius)  ?  Siegfried  omits 
the  2d  line  of  the  Heb.  text  in  this  verse  as  "  entirely  with- 
out sense."  Perhaps  we  may  paraphrase  thus:  Beneath 
the  miners'  huts,  down  and  away,  forgotten  by  those  who 
tread  above,  they  work  suspended. —  5.  by  fire,  etc.  Pliny 
(A.  D.  23-79)  describes  processes  of  breaking  rocks  by  fire 
(in  Eistoria  Naturalis,  xxxiii,  iv,  sec.  21). —  7.  That  path 
=  the  miner's  path. — 'descried.  The  Heb.  (shazaph)  is 
said  to  be  stronger  than  the  Eng.  "  seen."  Note  on  verse 
21,  post. —  8.  sons  of  pride  (Heb.)  =  large  ravenous  beasts? 
"Most  probably  reptiles"  (Jennings,  following  Driver,  cit- 
ing Genesis  iii)  ?  See  xli,  34. —  thereby.  Gesenius  and 
Cheyne  prefer  to  use  "  over  it." — 10.  passages.     The  exact 


EXPLANATOEY  NOTES  203 

meaning  of  the  Heb.  is  doubtful ;  but  "  passages  "  makes  a 
better  parallelism  than  "rivers"  or  "channels." — 11. 
weeping  (Heb.)  =  trickling  of  tiny  streams?  This  pic- 
turesque word  still  used  by  miners?  —  12.  WISDOM.  The 
Heb.  has  the  demonstrative  "the"  or  "this,"  indicating 
absolute  wisdom?  —  whence  (Heb.),  etc.  Lit.  from  ivhere 
shall  it  he  come  to?  The  question  in  the  first  line  of  this 
verse  is  as  to  source,  in  the  second  as  to  'place. —  13.  the 
price  (Heb.).  By  changing  a  single  Heb.  letter  {ay in  to 
daleth),  the  word  signifying  "price"  is  changed  to  a  word 
signifying  icay,  which  many  prefer  as  better  suiting  the 
context.  Tlie  question  is  of  source  or  place,  they  say,  and 
not  of  value,  until  we  come  to  15.  So  the  Sept.,  Merx, 
Davidson,  Siegfried,  Driver,  Peake,  Royds,  Jennings  et  al. 
The  Masoretic  text  (reading  price)  has,  however,  its  de- 
fenders; and  the  Com.  and  Rev.  Vers.,  English  and  Amer- 
ican, follow  it. —  14.  Deep  ^=  the  primeval  Chaos  ?  the  mass 
of  waters  covering  the  earth  at  creation  (Gesenius)  ?  See 
Gen.  \,  2. —  Four  vast  regions  appear  to  be  often  in  the 
poet's  mind;  viz.,  "the  Land  of  the  Living,"  "the  Deep,'* 
"the  Sea,"  and  "the  Underworld";  which  last  includes 
Sheol  (Hades)  and  Abaddon  (Tartarus).  See  Gen.  i,  2; 
vii,  11;  Exod.  xx,  4;  Ps.  xxiv,  2;  lii,  5;  cxxxvi,  6. — 16. 
lifted,  etc.  (Heb.)  =  weighed  in  the  old-fashioned  scales. 
See  note  on  vi,  2. —  Ophir's,  etc.  Locality  uncertain.  See 
note  on  xxii,  24. —  17.  gold  and  glass.  Glass  was  then  rare 
and  costly.  Have  we  here  a  sort  of  hendiadys?  "glass 
adorned  with  gold,"  says  Prof.  Lewis. —  jewels  of  the  pur- 
est its  exchange  (Heb.).  The  Heb.  word  ipaz) ,  denoting 
"  purified,"  is  translated  "  fine  gold  "  in  Ps.  xix,  10,  and  in 
seven  other  places  in  the  0.  T. —  18.  worth  (Heb.)  =  pos- 
session (Gesenius)  ?  acquisition  (B.  Davidson)  ?  acquiring 
(Bagster)  ?  By  meton.  the  Com.  and  Rev.  Vers,  have 
"price." — 19.  the  hid-away  (Arabic)  =that  which  is  hid- 
den away  in  treasuries. — •  20.  The  Wisdom.  See  note  on 
verse  12. —  21.  the  winged  of  .  .  .  kept  close  (Heb.)  =: 
kept  concealed  from  the  birds  that  fly  highest.  Allusion  to 
their  wonderful  power  of  vision.  See  verse  7  above,  and 
xxxix,  29;  also  Eccles.  x,  20. —  22.  Destruction  (Heb.  Abad- 
don, abyss  of  the  "infernal  pit,"  abode  of  Destruction). 
Death.  See  xxvi,  6;  Ps.  xlix,  14,  15;  Rev.  i,  18;  ix,  11. — 
with  our  ears  (Heb.)  =  distinctly?  only  vaguely  with  our 
outward  organs?  Gesenius  regards  the  expression  as  em- 
phatic.—  23.  its  way    (Heb.)  =the  way  thereto   (Driver)? 


204  THE  BOOK  OF  JOB 


See  Gen.  iii,  24. —  In  the  next  two  lines  He  is  emphatic, 
says  Driver. —  26.  Upon  His  making  rule  (Heb.) — 27. 
recounted  it  .  .  .  searched  it  out  (Heb.).  "Wisdom," 
says  Driver,  "  is  regarded  here  as  a  concrete  object,  or,  as 
we  should  say,  an  idea,  of  wonderful  complexity;  which,  at 
the  Creation  (verse  26),  God  'saw,'  'recounted'  or  sur- 
veyed in  all  its  various  parts,  '  established '  or  set  up  as 
though  it  were  a  model,  '  searched  out '  or  thoroughly  ex- 
plored and  finally  realized  in  the  universe  of  c«"eated 
things." —  28.  Cf .  Pi'ov.  viii ;  Ecclesiasticus  xxiv. 

Froude  takes  the  whole  of  this  xxviiith  chapter  to  be  the 
utterance  of  Job,  "  Job's  victory  and  triumph."  See  his 
eloquent  comments  {Shoi^t  Studies  on  Great  Subjects,  pp. 
255,  256). 

Chapter  XXIX.  2.  Oh  were  I  =  Oh  that  I  were  (Heb. 
Who'll  give  that,  etc.).  See  xiv,  13;  xix,  23;  xxiii,  3. — 
months  =  during  months. —  the  days  =  in  the  days. —  4. 
autumn  days  ( Heb. )  =  days  of  ripe  age  ?  —  familiar  favor 
=:  friendly  and  confidential  converse  ?  close  communion  ? 
friendship  (Am.  Rev.,  Jennings,  and  Driver)  ?  the  secret  of 
God  (Com.  and  Eng.  Rev.  Vers.)?  —  6.  curdled  milk. 
"Butter,''  say  the  revisers.  See  xx,  17. —  oil  =  petroleum 
(Davidson,  Peake)  ?  olive  oil  (Driver)  ?  "The  olive  flour- 
ishes in  rocky  soil  .  .  .  the  presses  were  commonly  cavities 
hewn  out  in  the  rock."  Driver. —  7.  Upon  my  going  out 
(Heb.).  There  is  some  doubt  as  to  the  relative  positions  of 
Job's  country  seat  and  the  city  gate.  "  To  the  gate  through 
the  city  "  is  the  language  of  the  Com.  Vers.  "  To  the  gate 
unto  the  city  "  is  the  phraseology  of  the  Rev.  Vers.  Did 
he  go  through  the  city  to  reach  the  gate  where  the  court 
was  held?  or  would  he  go  through  that  particular  gate  to 
enter  the  city?  Tlie  Heb.  may  be  construed  to  suit  either 
interpretation. —  gate  beside  the  city.  Here  courts  of  jus- 
tice sat.  E.  g.,  "  Sublime  Porte  "  =  high  gate  =  seat  of 
the  supreme  tribunal. —  8.  hid  themselves.  "  As  though 
unworthy  to  catch  Job's  eye ;  with  "  more  than  Spartan  rev- 
erence for  age  and  dignity."  Cook. —  9.  hand  laid,  etc. 
Gesture  enjoining  silence,  as  in  Shakespeare's 

"And  still  your  fingers  on  your  lips,  I  pray." 

Hamlet  i,  v,  188  (Sprague's  ed.)  — 10.  was  hushed  (Heb. 
hid  itself,  or  teas  hid). —  11.  called  me  blest  (Heb.). —  12. 
The  orphan,  and  to  him  no  helper    (Heb.)  =the  father- 


EXPLANATORY  NOTES  205 

less  and  also  the  helpless  (Com.  Vers,  and  Conant)  ?  the 
fatherless  who  had  none  to  help  him  (Gesenius,  Douay 
Vers.,  Noyes,  Barnes,  Rosenmiiller,  Umbreit,  Herder,  ]\Iar- 
shall,  Rev.  Vers.,  Peake,  Jennings)?  "Either  rendering 
permissible."  Driver. — 14.  it  clothed  itself  with  me 
(Heb.  it  put  on  me).  !So  Gesenius,  Conant,  Davidson, 
Marshall,  Driver,  Peake,  Jennings,  and  the  R.  V.  marg. 
read.  Shakespearian  vividness  of  personification!  See 
Macbeth,  i,  vii,  35-37  (Sprague's  ed.).  In  Judges  vi,  34, 
the  marg.  read..  Rev.  Vers.,  has  "  The  Spirit  of  the  Lord 
clothed  itself  with  Gideon!  " — 16.  And  .  .  .  the  cause,  I 
searched  it  out.  So  lit.  the  Heb.  But  Davidson,  IMarshall, 
Driver,  Peake,  Jennings,  and  the  Rev.  Vers,  would  read 
*'  the  cause  of  Mnv  I  knew  not,"  etc.  Any  practical  differ- 
ence in  the  result?  Ever  alert,  vigilant,  eager  to  find  and 
relieve  the  unfortunate. — 17.  We  endeavor  to  reproduce 
the  energy  of  the  orig. —  jaws  (Heb.  biters  =^ great  teeth) 
—  18.  With  my  nest  I  shall  expire  (Heb.)  =1  shall  die 
in  my  home  ?  in  my  dwelling  ?  Does  the  word  nest  sug- 
gest the  simile  in  the  next  line,  illustrating  Whiter's  the- 
ory of  the  Association  of  Ideas,  one  word  by  its  sense  or 
sound  curiously  suggesting  another?  See  on  this  point 
note  in  As  You  Like  It,  ii,  vii,  44  (Sprague's  ed.). —  And 
like  the  phcenix,  etc.  Instead  of  phoenix  the  usual  versions 
give  *'  sand."  But  to  compare  the  number  of  his  future 
days  on  earth  to  the  countless  millions  of  grains  of  sand 
is  a  hyperbole  too  extravagant.  And  how  is  he  to  expire 
in  his  family  home  after  those  many  millenniums?  The 
acute  verbal  critics,  Conant,  Gesenius,  Siegfried,  Jennings, 
prefer  to  read  "  sand."  The  Greek  phoinix  (phcenix)  in 
Herodotus  and  other  Greek  authors  means  the  palm  tree 
as  well  as  the  fabulous  Egj^ptian  bird.  The  Vulg.  has 
"  palm  " ;  the  Sept.,  "  branch  of  palm  " ;  and  Prof.  Tayler 
Lewis  argues  most  ingeniously  for  "  palm-tree."  The  word 
nest  favors  about  equally  the  tree  and  the  bird.  The  word 
with,  in  with  my  nest,  is  significant.  The  phoenix  was 
fabled  to  live  five  hundred,  sonie  said  one  tliousand,  years; 
then  to  make  for  itself  a  nest  of  spices,  in  which  it  was 
burned  to  ashes  tvith  its  nest.  The  distinguislied  oriental 
and  Hebrew  scholar.  Dr.  R.  W.  Rogers,  of  Drew  Theological 
Sem.,  wrote  us  as  follows :  "  I  prefer  to  read  '  phcenix.' 
.  .  .  There  is  considerable  support  among  versions  for 
*sand';  but  it  is  not  sufficient  to  outweigh  the  uniform 
ancient   Hebrew   tradition   and   the    analogy   of   language." 


206  THE  BOOK  OF  JOB 

So  Delitzsch  arguing  at  some  length.  Peake  prefers  phoe- 
nix. So  Royds. —  See  Shakespeare's  The  Tempest,  iii,  iii, 
23  (Sprague's  ed.)  ;  also  the  Class.  Diet.,  especially  An- 
thon's. —  Verse  19.  spread  out  to  the  waters  (Heb.  opened 
to  the  icaters) . —  20.  my  how  —  my  strength  and  vigor? 
See  Gen.  xlix,  24. —  22.  discourse  distilled.  See  Deut. 
xxxii,  2;  Homer's  Iliad,  i,  249. —  23.  as  for  rain,  etc.  The 
"  former  "  or  "  early  "  rain,  important  to  start  the  growth, 
fell  in  the  late  autumn  or  early  winter;  the  "  latter  "  rain, 
needed  to  fill  out  and  ripen  the  grain,  came  usually  in 
March.  We  hardly  appreciate  the  preciousness  of  rain, 
especially  of  the  spring  rain  in  those  regions. —  24.  Be- 
lieved they  not  =  if  they  were  despondent  (or  when  they 
had  no  confidence)  ?  So  Am.  Rev.;  marg.  read.  Eng.  Rev.; 
also  in  substance  Merx,  Delitzsch,  Renan,  Ewald,  David- 
son, G^nung,  Dillmann,  Gilbert,  Marshall,  Driver.  The 
Com.  Vers,  and  the  Eng.  Rev.  have,  "  If  I  laughed  on  them, 
they  believed  it  not " ;  so  Noyes,  Conant,  Cook,  O.  Cary. 
These  explain  "  they  believed  not,"  by  saying  they  could 
hardly  believe  the  great  man  could  be  so  condescending,  or 
that  they  were  so  fortunate  as  to  gain  his  warm  approval. 
The  Am.  Rev.  (1901)  gives  us,  "  I  smiled  upon  them  when 
they  had  no  confidence."  So  Jennings. —  my  face  light 
they  cast  not  down  =:  they  shunned  everything  that  might 
bring  a  shade  of  displeasure  to  my  countenance  (Cook, 
Conant)  ?  their  despondency  never  clouded  my  cheerfulness 
(Davidson,  Driver)  ? 

Verses  21-25  belong  logically  and  rhetorically  next  after 
verse  10.  Why  are  they  not  there?  Is  the  dislocation  a 
symptom  of  his  malady? 

In  all  literature  it  would  be  difficult  to  find  a  more 
finished  and  beautiful  portrayal  of  a  noble  character  than 
Job  has  painted  of  himself  in  this  twenty-ninth  chapter. 
But  with  the  recurring  violence  of  his  disease,  the  frightful 
contrast  between  the  past  and  the  present  looms  up  more 
terribly  than  before.  Lucidity  alternates  with  ra^desS 
gloom.  We  have  basked  for  half  an  hour  in  the  "  sweetness 
and  light "  of  a  great  and  gifted  soul.  But  the  interval 
of  calm  has  ceased.  A  relapse  comes.  Frenzy  returns; 
and  we 

•'Now  see  that  noble  and  most  sovereign  reason, 
Like  sweet  bells  jangled  out  of  tune,  and  harsh." 


EXPLAXATOEY  XOTES  207 

Chief  in  the  assembly;  king  in  the  army;  best  of  all,  as 
capping  the  moral  climax,  comforter  of  the  sorroicing ! 
But  now  despised  by  even  the  lowest  of  human  beings,  tor- 
tured beyond  endurance  by  disease,  falsely  accused  by  those 
who  should  have  been  his  best  friends,  seemingly  abandoned 
by  God,  he  is  almost  if  not  quite  delirious  with  indignation 
and  agony. 

Chapter  XXX.  Verses  1-8,  descriptive  of  outcasts,  pos- 
sibly aborigines. — 'Verse  1.  less  in  days  (Heb, )  =  younger. 
—  2.  Even  their  hands'  strength.  All  the  strength  they 
have,  their  brute  strength,  is  prematurely  gone. —  2.  in 
whom  completion.  Text  somewhat  doubtful.  The  Com. 
Vers,  gives  "  old  age " ;  the  Rev.  Vers.  "  ripe  age,"  with 
marg.  read.  "  vigor."  In  the  fifth  chapter,  verse  26,  the 
word  is  rendered  full  age.  The  idea  implied  appears  to  be 
completeness,  maturity,  manhood. —  3.  Text  and  sense  dis- 
puted.—  gnawing  (Heb.  =  those  gnawing)?  —  4.  pluck- 
ings  (Heb.  =:  what  is  plucked  off  for  those  gathering)  ?  — 
6.  horror  of  the  valleys  (Heb.)  =in  the  most  dreaded  of 
valleys  (Driver)  ?  gloomy  gorges  (Conant)  ?  clefts  of  the 
valleys  (Rev.  Vers.)  ?  frightful  valleys  (Am.  Rev.)  ? 
Etymologically  they  appear  to  be  chasms  or  wadys  worn 
down  by  torrents  of  water. —  holes  of  the  earth  and  rocks 
(Heb.).  They  are  troglodytes,  cave-dwellers  like  wild 
beasts. —  7.  nettles.  Gesenius  renders  the  word  "  bram- 
bles"; others,  "thorn-bushes." — huddled  (Heb.)  =  gath- 
ered close  together.  For  mutual  warmth?  for  protection? 
The  marg.  read,  of  the  R.  V.  is  "  stretch  themselves  " —  10. 
spare  (Heb.)  =  withhold. —  from  my  face,  etc.  (Heb.) 
Does  it  mean  they  spit  in  my  face  (Com.  and  Rev.  Vers.)  ? 
standing  at  a  distance,  spit  in  my  face?  they  spit  at  the 
sight  of  me,  in  my  presence,  an  offence  against  propriety? 
See  xvii,  6;  7s.  1,  6. —  11.  Text  and  meaning  uncertain. — 
His  rein  =  rein  holding  my  enemies  in  check?  rein  holding 
Himself  in  check?  rein  holding  me  in  check?  The  Com. 
Vers,  gives,  "  Loosed  my  cord,"  explained  by  Delitzsch  as 
"  the  life  power,  which  holds  together  our  bodily  frame." 
Cook  concurs.  See  "  tent-cord  "  in  iv,  21.  The  Rev.  Vers, 
have  "  His  cord."  Our  first  explanation  perhaps  makes 
the  best  parallel  with  the  following  line?  —  12.  the  beast- 
brood  (Heb.  offspring  of  beasts)  =  the  gang  of  wretches 
described  in  the  first  ten  verses  of  this  chapter?  —  cast  up 
against  me,  etc.  Siege  imagery  again.  See  xix,  12. —  13. 
to  them  no  helper.    Conant  would  translate  thus :     "  There 


208  THE  BOOK  OF  JOB 

is  no  helper  against  them." —  14.  a  wide  TDreach,  etc.  The 
latest  revisers  give  us,  "As  by  (or  through)  a  wide  breach 
they  come."  The  Com.  Vers,  has  "  They  came  as  a  wide 
breaking  in  (of  waters)." — ^ under  (Heb.)  — 15.  Terrors, 
etc.  See  Par.  Lost,  ii,  801  (Sprague's  ed.)  — mine  honor. 
So  the  Rev.   Vers.     Mine  honor  =  my  princely  dignity  ?  — 

16.  poured  out  upon  me    (Heb.)    In  tears  and  groans?  — 

17.  By  nig-ht  my  bones  are  pierced  from  on  me.  We  en- 
deavor to  translate  lit.;  but  the  line  is  variously  inter- 
preted.—  gnawers  of  me=:my  gnawing  pains  (Gesenius, 
Peake,  Jennings,  and  Rev.  Vers.)? — 18.  force  =  force  of 
God?  of  myself?  of  my  attendants?  of  my  pains  (Jennings)  ? 
of  my  disease  (Rev.  Vers.)  ?  The  Eng.  Rev.  give,  in  the 
marg.,  "of  God,"  which  the  Am.  Rev.  (1901)  adopt. — 
changed  =:  disfigured  ( Conant  and  Rev.  Vers. )  ?  We  ad- 
here to  the  Com.  Vers.;  but  no  explanation  is  entirely  sat- 
isfactory. Says  Siegfried,  "  The  underlying  image  is  that 
of  pursuit  by  an  enemy:  the  pursuer  seizes  him  by  his 
garment,  in  which  he  is  closely  enveloped,  and  throws  him 
down.  See  next  verse." — 20.  I  stand  up,  and  thou  lookest 
at  me,  etc.  So  the  Eng.  Rev.  In  this  line  Noyes,  Sieg- 
fried, and  many  others  following  the  Com.  Vers.,  insert 
"  not,"  which  Siegfried  declares  to  be  "  absolutely  neces- 
say."  But  does  not  the  affirmative  statement  lend  a  more 
dramatic  interest?  The  Am.  Rev.  read,  "thou  gazest  at 
me."  "  Gazest "  is  perhaps  too  significant  of  regardful 
interest.  Cold  indifference  seems  complained  of. —  21. 
turned  to  cruel  (Heb.)  — Thy  hand's  strength  (Heb.)  — 
persecutest.  So  the  R.  V.  —  22.  liftest  me  ...  in  storm 
(Heb.).  Reminds  of  Carlyle's  description  of  the  "Sahara 
Waltz"  {French  Revolution,  xvi.  Chap.  i). —  23.  house  of 
meeting  (Heb.)  =tlie  grave?  Sheol?  —  24.  Text  and  trans- 
lation questionable.  Siegfried  declares  that  the  received 
text  "  seems  here,  as  well  as  in  the  versions,  to  be  entirely 
void  of  sense."  So  difficult  is  it  to  straighten  out  into 
smooth  syntax  the  broken  speech  of  one  almost  dying! 
We  endeavor,  however,  to  translate  the  words  literally,  and 
in  the  order  in  which  they  stand  in  the  received  text;  as 
follows : 

"Merely  —  not  praying  1 — will  stretch  out  the  hand, 
Though,  none  the  less,  in  his  calamity  he  cry  for  help;  " 

and  we  interpret  thus:  One  in  my  condition  cannot  for- 
mulate a  prayer,  but  merely  stretch  out  an  imploring  hand, 


EXPLANATOEY  NOTES  209 

and  in  his  calamity  utter  an  inarticulate  cry  for  help. —  25. 
hard-of-day  =  him  whose  day  was  hard  =  him  who  was  in 
deep  trouble  ?  —  26.  thick  darkness.  "  A  poetic  word  here 
and  in  iii,  6;  x,  22;  xxviii,  3,"  says  Gesenius. —  27.  come 
upon  me  (Heb.)  — 28.  Darkened  .  .  .  without  the  sun 
(Heb.)  ==:  darkened  in  skin,  but  not  tanned  by  the  sun 
(Gesenius,  Dillmann)  ?  darkened  in  attire,  in  a  gloomy  sun- 
less condition  (Delitzsch)  ?  in  dark  and  squalid  attire  as  a 
mourner  (Driver)  ?  discolored  by  black  leprosy,  not  sun- 
browned  (Cook)  ?  —  went.  He  does  not  go  about  noic! 
Is  he  now  allowed  in  the  assembly?  See  Chap,  ii,  13. —  29. 
jackals  .  ,  .  ostriches  (wallers).  These  creatures  have 
mournful  voices?  —  ostrich-brood  (Heb.  offspring  of  the 
ostrich )  —  30.  My  skin  —  from  on  me  —  black  ( Heb. )  /.  e., 
my  skin  turns  black,  and  falls  from  me  (Rev.  Vers.)  ?  —  31. 

And  unto  mourning  is  my  harp. 

My  pipe  to  voice  of  weeping.     (Heb.  lit.  trans.). 

Chapter  XXXI.  Another  lucid  hour!  He  improves  it 
to  asseverate  his.  perfect  innocence!  — 1.  Heb.  /  cut  a  cove- 
nant (alluding  to  the  custom  of  cutting  up  victims  offered 
in  sacrifice,  in  order  to  give  solemnity  to  the  compact). — 
for  mine  eyes,  etc.  Not  tcith  my  eyes:  the  eyes  are  not 
simply  a  party  to  the  agreement:  a  law  is  prescribed  for 
them.  Is  the  covenant  with  God  ?  with  himself  ?  —  gaze  on, 
etc.  See  Matt,  v,  28.  "Job's  morality  has  a  true  'evan- 
gelical tinge,'  condemning  sins  of  the  heart."  Cheyne. — 
2.  from  God  the  portion  =  the  God-given  allotment. —  4. 
Doth  He  not,  etc.  He  is  emphatic. —  5.  insincerity  (Heb. 
s/iai;'  =  falseness) .  The  word  seems  stronger  than  our 
"vanity." — 6.  even  balances  scales  of  justice.  See  note, 
vi,  2.  "  In  the  Egj^ptian  Ritual  the  '  balance '  forms  an 
essential  part  of  the  *  Judgment  of  Osiris.'  See  Vignette, 
Chap,  cxxv,  E.  R.,  or  Todtenhuch,  PI.  iv."  Cook. —  7.  the 
way  =:  the  way  of  righteousness. —  after  my  eyes.  See  1st 
verse. —  8.  The  *  stage  direction,'  JOB  {rising  and  lifting 
his  hands) ,  which  the  M.  R.  B.  prefixes  to  this  chapter, 
might  better  come  in  here?  —  my  produce  (Heb.  issues, 
upspringings)  =  produce  of  my  field  (Davidson,  Marshall, 
Driver,  Rev.  Vers.)  ?  plants  (Geneva  Vers.)  ?  offspring 
(Com.  Vers.)?  —  9-12  refer  to  married  women?  —  9.  lain 
in  wait  (Heb.  lurked,  waited  secretly).  Singularly  the 
versions  with  hardly  an  exception  make  the   blunder   of 


210  THE  BOOK  OF  JOB 

using  here  the  words  "  laid  wait,"  which  properly  mean 
"formed  an  ambuscade";  since  "laid"  comes  from  "lay," 
to  place;  "lain"  from  "lie,"  to  rest  (lurk,  or  be)  in  a 
crouching  or  reclining  position  with  sinister  intent. —  10. 
grind  =:  grind  grain  with  the  hand-mill,  the  work  of  toiling 
women,  slaves,  and  captives.  See  Is.  xlvii,  2 ;  Judges  xvi, 
21;  Matt,  xxiv,  41;  ]\Iilton's  Samson  Agonistes,  35,  1161. 
(Not  a  treadmill  in  Milton's  drama;  for  Samson  says,  "My 
heels  are  fettered,  but  my  fist  is  free.")  — 11,  12.  We  en- 
deavor to  follow  here  what  appears  to  be  elliptical,  dra- 
matic, perhaps  ejaculatory,  in  the  original. —  12.  Abaddon. 
See  xxvi,  6;  xxviii,  22. —  13.  the  right  =  the  legal  right? 
the  equitable  right?  the  cause  (Com.  and  R.  V.)  ?  suit  in 
litigation? — 13.  their  contention  (Heb.). —  15.  Virtual 
recognition  here  of  the  universal  brotherhood  so  finely  for- 
mulated by  St.  Paul  in  his  masterpiece  spoken  on  Mars' 
Hill,  Acts  xvii,  26?  — 16.  the  wish  =:  what  they  desired  to 
obtain?  —  to  fail  =: waste  away,  pine  and  perish  with  vain 
longing.  See  xi,  20;  Ps.  Ixix,  3. —  18.  Whether  in  oratory 
or  poetry,  it  is  almost  impossible  to  produce  a  sufficient 
impression  without  over-statement. —  20.  In  the  second  line 
here,  as  in  the  second  line  of  15  above,  the  translators 
insert  the  word  "not." — 21.  For  =  because, —  in  the  gate 
=  in  the  court  that  held  its  sessions  next  the  gateway? 
See  V,  4;  xxix,  7;  Shakespeare's  Meas.  for  Meas.  v,  i,  stage 
direction. —  23.  for  His  Loftiness  (Heb.)  =  because  of  His 
awful  sublimity.  The  usual  versions  have  "  highness  "  or 
"  excellency."  Conant  and  the  Am.  Rev.  have  "  majesty." 
—  I  could  not  =  I  could  not  do  such  wrong  ?  I  am  power- 
less (Conant)?  —  24.  hoarded  (Heb.  or  Arab,  hid  aicay) 
=  finest  gold,  or  most  precious  treasure  stowed  away? 
xxviii,  19. —  25.  for  =  because.  So  in  21  and  23  above. 
See  Merch.  of  Yen.  I,  iii,  36;  The  Tempest,  i,  ii,  272 
(Sprague's  editions). —  24,  25;  idolatry  of  wealth:  26-28, 
idolatry  of  sun  and  moon. —  26.  beheld  =  specially  re- 
garded?—The  Light  (Heb.)  =  the  "greater  light,"  the 
sun.  See  Gen.  i,  18. —  when  brilliant  (Heb.  ichen  it  shone; 
unwonted  lustre  implied). —  27.  my  heart,  etc.  No  form 
of  idolatry  was  more  common.  See  Jere.  xliv,  17-25;  Ezek. 
viii,  16;  Deut.  iv,  19;  2  Kings  xxiii,  5;  the  Koran,  vi,  76; 
ili. —  kissed  my  hand  my  mouth  (Heb.  my  hand  kissed  to 
mouth).  The  commentators  appear  uncertain  as  to  ichich 
kissed!  "Mouth  kissed"  is  prose;  "hand  kissed"  is  poe- 
try.—  28.  for  magistrates  =  to  be  taken  cognizance  of  by 


EXPLANATORY  XOTES  211 

the  judges.  Verse  11  ante. —  I'd  been  false  =  I  should 
have  been  false.  An  idolater  in  secret;  in  public,  osten- 
sibly a  worshiper  of  God!  See  Rom.  i,  25. —  30.  life  (Heb. 
breath).  So  iii,  20;  vi,  7,  and  elsewhere. —  31.  Who'll 
give  forth  (Heb.)  =: who'll  say. —  From  his  meat  we've 
not  been  satisfied  (Heb.)  — 32.  doors  =  double  doors? 
The  word  is  in  the  dual  number. —  way  ( Heb. ) .  So  that 
the  wayfarer  might  freely  enter?  The  Heb.  word  is  often 
used  poetically  for  "  traveler." —  33.  Adam-like.  Most 
scholars  prefer  to  use  the  expression  "  man-like/'  or  some- 
thing equivalent.  The  Heb.  allows  either  rendering. 
Adam  tried  to  hide  his  sin,  Gen.  iii,  8-10. —  34.  Because 
(Heb.  ki,  giving  the  reason  for  what  precedes).  We  follow 
the  R.  V. —  35.  Oh  had  I  one  to  hear  me  (Heb.  Who'll  give 
me  to  listen  to  me.  So  in  xi,  5;  xix,  23;  xxix,  2). —  signa- 
ture (Heb.  mark,  or  sign)  =  subscription  or  sign  manual 
affixed  to  pleadings?  a  sign  cruciform  (Gesenius)  ?  —  scroll 
(Heb.  book;  in  the  form  of  a  roll)  =  indictment ?  accusa- 
tion ?  Interpret  thus :  Oh  had  I  the  formal  indictment ! 
—  36.  lift  (Heb.)  —37.  The  number  of  my  steps  I'd  tell 
(Heb.)  =rrd  tell  Him  every  act  of  my  life  (Davidson)? 
disclose  in  detail  every  step  of  my  life  (Marshall)?  —  39. 
strength  (Heb.)  =:  produce,  fruit?  —  money  (Heb.  silver); 
money  paid  to  the  laborers?  See  James  v,  4. —  owners 
(Heb.)  =the  rightful  owners  of  the  produce?  the  rightful 
owners  of  the  land?  See  xxiv,  2;  Micah  ii,  2. —  40.  thorns 
(Heb.).  This  rendering  of  the  Heb.  word  is  preferred  in 
the  lexicons  of  Gesenius,  B.  Davidson,  and  Bagster. — 
noisome  weeds  (Aramaic).  The  latest  editors  prefer  this 
phrase  to  "  cockles."  All  the  versions  give  it  as  a  marg. 
read. —  Verses  38,  39  seem  to  come  in  awkwardly  after  37. 
Logically  they  belong  next  after  12  or  23  or  25; — or  38, 
39,  40  might  follow  34.  Furthermore  the  splendor  of  verses 
35,  36,  37,  ending  with 

As  PRIXCE  WOULD  I  GO  NEAR  HlM, 

constitutes  a  natural  close  to  this  remarkable  speech.  And 
yet  something  is  needed  immediately  to  precede  and  intro- 
duce the  final  imprecation. 

If  the  rhetoric  is  faulty,  may  the  sufferer's  extreme  agi- 
tation account  for  it?  Is  it  not  sometimes  so  in  Shake- 
speare? See  King  Lear,  ii,  iv,  275-283  (Furness'  ed.)  j 
Macbeth,  i,  ii,  20-22   (Sprague's  ed.). 


212  THE  BOOK  OF  JOB 

Chapter     XXXII.     2.  Buzite.     See     Gen.     xxii,     21.— 3. 

Davidson  points  out  the  error  in  the  Com.  Vers.  It  should 
read,  "  had  not  found  an  answer  and  condemned  Job." —  4. 
waited  for  Job  with  words  (Heb. )  =  waited  to  speak  to 
Job. —  5.  anger.  The  word  "  wrath  "  in  this  verse,  and  in 
verses  2  and  3  above,  is  evidently  too  strong.  The  Heb. 
(ap/i)  =nostrilj  face,  anger,  sometimes  wrath. —  6.  Small 
I  .  .  .  (etc.,  as  far  as)  teach  wisdom  (Heb.)  — 7.  breathe 
out  my  opinion,  etc.  ■=■  show  you  my  views. —  8.  The  Al- 
mighty's breath,  etc.  See  Gen.  ii,  7 ;  John  xx,  22. —  9. 
Justice.  This  word  conveys  the  meaning  at  present  more 
accurately  than  "judgment"?  — 11.  reasonings.  So  the 
Am.  Rev. —  12.  to  Job,  e^c.  =:Job  has  not  one  that  con- 
futes him. —  13.  That,  etc.  The  R.  V.  supply  "  Beware."  It 
does  not  seem  necessary,  and  it  is  not  in  the  orig.  May 
Elihu's  thought  be,  "  I  mention  your  failure,  lest  you  should 
say,"  etc.;  "whereas,  on  the  contrary,  /  can  overthrow- 
Job's  arguments"? — ^putteth  him  to  flight  (Heb.). —  14. 
against  me,  etc.  Is  Elihu  conceited?  — 15.  They  are 
amazed.  Well  they  might  be?  —  Are  15-20  an  "aside"? 
—  Words  have  been  taken  from  them  (Heb.)  =they  have 
not  a  word  to  say  ( Rev.  Vers. )  ?  "  The  3d  pers.  plu.  for  the 
passive." — 16.  wait  for  they  speak  not  (Heb.)  =wait  on 
account  of  their  silence? — ^19.  "Will  burst  (Heb.  icill  he 
hurst). —  bottles  =  wine-skins?  See  Matt,  ix,  17. —  't  will 
be  breath  ( Heb. )  =:  it  will  be  like  getting  out  into  the 
open  air,  and  taking  breath?  it  will  be  refreshing? 

Chapter  XXXIII.  2.  in  my  palate  (Heb.)  r=with  inner 
good  sense?  with  discernment?  with  taste?  properly  for- 
mulated before  it  reached  my  lips  ?  —  3.  purified  ( Heb. 
separated;  i.  e.,  from  error)  Gesenius  makes  the  participle 
equivalent  to  an  adverb  meaning  "  purely."  The  R.  V.  give 
"sincerely." — 6.  Lo  I,  e^c.=: notice  that  I,  agreeably  to 
your  wish,  am  in  the  same  relation  to  God  as  you  are.  As 
to  the  icish,  see  ix,  32-34. —  moulded  (Heb.  pinched;  i.  e., 
as  a  piece  of  clay  pressed  by  the  potter's  fingers)  — 7.  my 
hand's  .  .  .  heavy,  etc.  (Heb.)  — For  hand's  palm  the 
R.  V.  substitute  "pressure."  See  xiii,  21. —  Verses  8,  9, 
10,  11.  Elihu  remembers  well! — 10.  grounds  of  quarrel, 
etc.  The  Heb.  word  is  variously  rendered  occasions,  frus- 
trations, enmities,  alienations,  pretexts,  withdrawals,  op- 
portunities. Coverdale  (1535)  renders  the  line,  "He  hath 
pyked  a  quarrel  with  me." — 13.  For  of  His,  etc.-=  because 
of  His  giving  no  account  of  any  of  His  affairs. — 14.  Not- 


EXPLAXATOEY  XOTES  213 

Tvitlistanding  His  infinite  greatness,  He  does  vouchsafe 
some  account,  though  man  "  heedeth  it  not." —  15.  vision 
of  the  night,  etc.  See  iv,  13j  14  et  scq. —  16.  uncovereth 
(Heb.)  — sealeth=:  confirms?  —  instruction.  The  Heb. 
implies  also  admonition  or  learning ;  and  the  commentators 
tell  us  this  suggestion  of  learning  is  Elihu's  most  important 
contribution  to  the  solution  of  the  mystery  of  suffering. — - 
17.  withdraw  the  man  —  the  deed  (Heb.)  =  withdraw  the 
man  from  his  purposed  deed. —  cover  (Heb.)  =  hide  from 
view,  lest  it  attract?  — 18.  missile  shafts  =:  weapons 
hurled  or  shot  =  God's  destructive  judgments  (Davidson)? 
—  20.  life  =  spirit?  appetite?  —  23.  messenger  (Heb.). 
The  "  messenger  "  was  often  an  angel ;  and,  as  the  etymology- 
implies,  an  angel  was  usually  a  messenger. —  24.  A  ransom. 
"Nothing  else  than  Job's  trial  itself"  (Jennings). —  25. 
Fresher  .  .  .  again  (Heb.). — ^26.  with  shouts  of  joy 
(Heb.)  — 27.  singeth.  So  recent  vers. —  yet  't  was  not 
requited  me.  So  Conant,  Davidson,  Gilbert,  Driver,  Peake, 
Jennings,  Marshall,  and  marg.  read.  R,  V.  We  follow  the 
Heb, ;  but  the  Com.  Vers.  ( followed  by  the  Rev. )  has  "  it 
profited  me  not,"  an  idea  which  seems  incongruous  with 
the  joy. —  29.  twice,  thrice  =  of  ten. —  30.  To  light  in 
light  of  the  living  (Heb.)  =that  he  may  be  enliohtened 
with  the  light  of  life  (R.  V.)  ?  — 32.  If  words  there  are 
(Heb. )=:if  there  is  anything  to  be  said  =  if  thou  hast 
anything  to  say   (R.  V.). 

In  Chapter  XXXIII,  after  his  long  and  nervous  introduc- 
tion in  XXXII,  continued  through  the  first  six  or  eight 
verses  of  XXXIII,  Elihu  settles  down  to  business.  He 
tells  of  God's  beneficent  ministrations  through  visions, 
dreams,  sickness,  and  angels.  Genung  imputes  to  him  in 
xxxii,  "  verbosity,  self-confidence,  egotism,  and  tumidity 
mistaken  for  inspiration,"  and  in  xxxiii  he  thinks  he  dis- 
covers "  a  full-fledged  theory  of  atonement." 

At  the  conclusion  of  xxxiii  the  M.  R.  B.  appends  the 
"stage  direction,"  (He  looks  to  Job:  Job  makes  no  sign. 
Elihu  turns  to  the  three  Friends. 

Chapter  XXXIV.  2.  ye  wise,  etc.=je  three  Friends 
(Moulton)  ?  ye  wise  who  are  among  the  bystanders?  ye 
wise  anywhere?  —  knowing  (Heb.)  :=ye  that  have  knowl- 
edge.—3.  ear  trieth.  Echo  of  xii,  if?  —  4.  Choose  we  = 
let  us  choose. —  5.  Job  hath  said,  etc.  See  ix,  21;  xxvii, 
2,  5,  6,  etc. —  6.  I  am  a  liar  (Heb.)  =  I  am  accounted  a  liar 
(Rev.    Vers.)?  —  my    arrow     (Heb.)  ^m^    arrow    wound. 


214  THE  BOOK  OF  JOB 

See  vi,  4;  xvi,  13.  Metonymy  of  cause  for  effect?  —  no 
transgression  =  innocent.  '•  The  two  Heb.  words  coalesce 
into  one  idea.''  Gesenius. —  7.  Drinketh,  etc.  (Heb.)  = 
delights  in  impious  mockery?  thirsts  for  scornful  utterance? 
— "  Elihu  is  offensive;  too  positive  and  dogmatic."  CJieyne. 
See  XV,  16. —  9.  It  nothing  profiteth,  etc.  See  ix,  24;  xxi, 
7-26. —  in   the   delighting   of   himself    (Heb.) — 10.  heart 

(Heb.)  =:  understanding?  "brains"?  So  in  xii,  3;  xxxiv, 
34. —  11.  render  =r  requite. —  14.  heart  =  mind,  attention. 
—  on  Him  (Heb.)  =  upon  Himself  (Davidson,  Marshall, 
Driver,  Am.  Rev.  (1901),  Jennings)  ?  upon  man  (Com.  and 
Eng.  Rev.  Vers.,  Conant)  ?  make  Himself  the  object  of  His 
exclusive  regard  ?  be  strict  to  mark  iniquity  ?  —  spirit  .  .  . 
breath,  etc.  See  Gen.  ii,  7;  Eccles.  xii,  7. —  16.  If  under- 
standing =:  if  thou  hast  understanding. —  this  =  this  which 
is  to  be  said  in  17  et  seq. — 17.  wilt  condemn,  etc.  See 
xviii,  25. —  18.  helial  (Heb.)  =  vile,  both  worthless  and 
wicked.  The  personification  of  "  belial  "  came  later.  See 
2  Corinth,  vi,  15. —  18.  Note  tw^o  interpretations;  (1)  Is 
it  fit  that  a  man  should  say  to  a  king,  "  Thou  art  wicked 

(belial)  ";  (2)  Wilt  thou  condemn  God  who  saith  to  a 
king,  "Thou  art  wicked  (belial)."  The  Am.  Rev.  prefer 
the  latter.  So  Peake  and  Jennings. — 19.  face  (Heb.)  = 
persons. —  accepteth  =  shows    partiality    to. —  20.  A    wink 

(Heb.)  =in  a  wink,  in  a  twinkling. —  without  hand  (Heb.) 
=n  without  human  agency?  See  Dan.  ii,  34,  45;  viii,  25; 
Lament,  iv,  6. —  21,  22.  See  Ps.  cxxxix,  11,  12;  Henry  V, 
IV,  i,  157  et  seq.;  Xen.  Analasis,  ii,  v,  7. —  23.  on  a  man. 
Man  is  emphatic?  —  think  twice  =  take  the  subject  into 
consideration  a  second  time?  —  24.  without  inquiry  = 
without  investigation.  This  rendering  is  decidedly  pre- 
ferred by  Conant,  Davidson,  Marshall,  Peake,  Jennings, 
and  Driver,  to  the  read,  in  the  Com.  Vers.,  "  without  num- 
ber, '  and  to  the  R.  V.,  "in  ways  past  finding  out." — 25. 
in  the  night  He  overturneth,  etc.  As  the  eruption  of  Mt. 
Pelee,  May  8,  1902,  wiped  out  the  city  of  St.  Pierre,  Mar- 
tinique! —  26.  in  the  beholders'  places  (Heb.  m  place  of 
heholding)  =  in  the  open  view  of  spectators?  —  27.  because 
they  turned  from  after  Him  (Heb.)  =  because  they  turned 
aside  from  following  Him  (R.  V.)  ?  —  28.  To  cause,  etc. 
Result  of  their  conduct?  effecting  God's  purpose?  both?  — 
29.  He.  Emphatic. —  tumult  make.  So  Gesenius.  The 
Com.  Vers,  has  "  make  trouble."  The  R.  V.  read  "  con- 
demn," i.  e.,  find  fault   (with  God). —  face  hideth  =  shows 


EXPLANATORY  NOTES  215 

displeasure  ?  See  Numbers  vi,  25,  26 ;  Ps.  iv,  6. —  30.  Away 
from  .  .  .  reign  ( Heb. ) ,  etc.  =  gives  quiet  away  from  ?  — 
from  the  ensnarers,  etc.  (Heb.)  =r  hides  His  face  from? 
—  31.  God.  Emphatic?  —  borne  =  borne  chastisement?  — 
offend  I  not  ^  though  I  act  not  perversely  (marg.  read. 
R.  v.;  Ewald,  Renan,  Davidson,  Gilbert^  Marshall,  Driver)  ? 
I  will  not  offend  any  more  (Noyes,  Barnes,  Conant,  Genung, 
O.  Cary,  Com.  and  Rev.  Vers.)  ?  —  32.  Beyond  my  seeing^ 
(Heb.  besides  I  see;  i.  e.,  in  addition  to  what  I  see). —  thou. 
Emphatic?  —  If.  Emphatic?  —  33.  from  with  thee,  etc. 
(Heb.)  =:  shall  He  recompense  it  according  to  thy  mind? 
Must  He  follow  your  wishes?  Are  you  dissatisfied?  then 
choose  a  better  way.  Speak  out. — ^34.  intelligence  (Heb. 
heart,  as  in  verse  10  above). 

Verses  29-33  are  encompassed  with  difficulties.  We  have 
to  read  "  between  the  lines."  Commentators  disagree ;  but 
the  general  sense  seems  quite  clear. —  35.  wanting  wisdom 
(Heb.  not  luith  icisdom) . —  36.  My  wish  (Heb.)  =  my  desire 
is  that. — ^unto  the  end  (Heb.)=:to  the  utmost?  to  "a. 
finish  "?  He  seems  to  think  he  could  have  added  something 
more  crucial  to  the  tests  which  had  taxed  the  ingenuity  of 
"the  Satan"! — 37.  rebellion  ...  sin  (Heb.).  Sin  is  a 
missing,  a  misstep;  rebellion  is  disloyalty  or  even  treason. 
— ■  Clappeth,  etc.  Singularly  our  demonstrative  applause 
by  hand-clapping  then  expressed  intense  mocking  disappro- 
bation.    See  xxvii,  23;  Lament,  ii,  15. 

Chapter  XXXV.  2.  more  .  .  .  than  God's.  See  iv,  17. 
Inferential  from  ix,  22;  x,  3;  xii,  6,  etc. —  3.  thou  say'st, 
etc.  Is  the  saying  implied  in  ix,  22,  31,  etc.;  x,  3;  xxi,  7 
et  seq.?  —  4.  I.  Emphatic?  —  5.  the  skies,  etc.  See  xi,  8; 
xxii,  12. — ^  view  =  survey  (Gesenius)  ?  6.  doest  thou  to  = 
effectest  thou  against  (Am.  Rev.)?  —  7.  If  righteous,  etc. 
Repeating  xxii,  2j  3.  Deistic?  —  8.  For  a  man  like  thee, 
etc.  =:  to  a  man  like  thee  thy  wickedness  or  righteousness 
would  be  effective,  hurting  or  profiting  (Com.  and  Rev. 
Vers. )  ?  —  9.  From  ( Heb. )  ==  by  reason  of. —  they  =  the 
sufferers? — 10.  giving  (Heb.)  =  who  giveth  ?  —  songs, 
etc.  See  Ps.  xlii,  8;  Ixxvii,  6. — 11.  teaching  (Heb.)  = 
who  teacheth?  —  13.  vanity  (Heb.  emptiness,  unreality)  = 
empty  cry  (Am.  Rev.)  ?  —  14.  hehold'st  Him  not.  See  xiii, 
24;  xxiii,  3,  8,  9. —  cause  =  case  for  trial?  —  wait  for,  eto. 
So  the  R.  V.  Sense  doubtful. —  15.  But  now,  because  .  .  . 
not  visit  (Heb.)  — transgression.  So  Gesenius  and  David- 
son.    The  R.  V.  give  "arrogance." — 16.  breath    (Heb.)  = 


216  THE  BOOK  OF  JOB 

empty  sound?  See  7s.  xxix,  13;  Matt.  xv,.  8;  Macbeth,  v, 
iii,  27   ( Sprague's  ed. ) . 

Chapter  XXXVI.  2.  wait  for  me  (Heb.)  — Because 
.  .  .  yet  words  for  God  (Heb.).  Expanded  into,  "For  I 
have  vet  somewhat  to  say  on  God's  behalf."     So  the  R.  V. — 

3.  from  far  =  from  far-off  ages?  from  distant  regions? 
from  heaven?  with  a  broad  grasp  of  the  subject  (Davidson, 
Driver,  et  al.)  ?  —  Knowledge  =  philosophy   (Marshall)  ?  — 

4.  perfect  in  knowledge.  Meaning  Elihu  himself  (Noyes, 
Barnes,  Davidson,  Cheyne,  Genung,  O.  Gary,  Cook,  Ray- 
mond, Marshall,  Peake,  Driver)  ?  Means  God  (Lewis)  ?  See 
xxxvii,  16. —  5.  Behold,  etc.  Ellipses  filled  wath  gestures, 
or,  as  in  Tennyson,  "  Filled  with  light  the  interval  of 
sound." — mig-hty  (Heb.  kahbir,  a  poetic  word  akin  to  the 
Arabic  Akhar  in  the  Mohammedan  doxologj^?  Alla  Akbar, 
Great  is  Allah!) — But  none  despiseth.  (Heb.) — 6.  pre- 
serveth  not,  etc.  Contradicting  Job?  See  xii,  6;  xxi,  7, 
etc. —  7.  for  aye  (Heb.).  Lewis  prefers  to  render  the  Heb. 
word  by  "in  glory." — 9.  insolently    (Heb.)      So  Gesenius. 

—  12.  missile  shaft.  The  Heb.  [shelach)  properly  signifies 
a  weapon  shot  or  hurled,  as  an  arrow,  dart,  or  javelin.  Put 
for  any  weapon?  for  divine  judgments?  —  13.  anger  =  re- 
sentment against  God  (Umbreit,  Davidson,  Genung,  Driver, 
Peake,  Jennings)  ?  God's  wrath  against  them  (Barnes, 
Noyes  citing  Royji.  ii,  5)  ?  We  give  the  lit.  translation; 
which,  as  Conant  remarks,  '*  bears  either  interpretation." — 
impure.  This  word  is  etymologically  more  correct  than 
the  "  hypocrites  "  of  the  Com.  Vers.     Confirmed  by  verse  14. 

—  14.  bieth  their  soul  (Heb.  breath)  in  youth  (Heb.)  — 
sodomites  (Heb.  set  apart,  devoted).  They  are  "conse- 
crated "  to  obscenity  in  heathen  temples !  dedicated  to  pros- 
titution in  the  worship  of  Astarte!  the  cinacdi  of  Catullus 
and  Juvenal;  hierodouloi  (temple-slaves)  in  the  temple  of 
Baal?  See  Deut.  xxiii,  17;  Xum.  xxv;  /  Kings  xiv,  24. — 
15.  by  affliction,  etc.  So  the  R.  V.  instead  of  the  "  in  af- 
fliction "  of  the  Com.  V. —  16.  from  the  mouth  of  Straitness 

(Heb.)  — food  (Heb.  the  setting,  the  "spread";  i.  e.,  the 
food  set  upon  the  table). — ^17.  judgment  of  the  wicked  = 
judgment  expressed  by  the  wicked,  their  condemnation  of 
God  (Umbreit,  Barnes,  Budde,  Conant,  Davidson,  Delitzsch, 
Marshall,  Jennings)  ?  God's  judgment  on  the  wicked  (Dill- 
niann,  Ewald,  Driver )  ?  —  Judgment  and  justice.  Com- 
bined? "judgment,  of  which  the  element  is  justice"  (Co- 
nant)?   Hendiadys?    condemnation    by    God    with    penalty 


EXPLANATORY  NOTES  217 

(Jennings)?  —  fast  hold  (on  thee)?  —  18.  Interpretation 
doubtful.  The  translators  supply  "  Beware,"  which  seems 
implied. —  lead  thee  into  mockery.  Marg.  read.  E.  R.  V. — 
ransom  =  expiation ?  Job's  severe  afflictions?  In  xxxiii,  24, 
Driver  interprets  "  ransom  "  as  meaning  "  the  sinner's  pen- 
itence, brought  about  by  sickness";  or,  here,  "sufferings, 
regarded  as  the  price  at  wdiich  God  will  spare  his  life."  See 
verse  15.     But  from  17  to  20  the  text  and  sense  are  disputed. 

—  19.  We  adhere  to  the  Com.  Vers. —  20.  pant  not  for  (Heb.) 
=  sigh  not  for  =  long  not  for ?  —  go  up  ( Heb. )  =  go  up  (in 
smoke  and  flame)  ?  vanish?  —  in  their  place  =  in  the  place 
where  they  happen  to  be? — 22.  Lo,  loftily  God  doeth  in  His 
power!  So  the  R.  V. —  25.  Afar  off  man  beholdeth.  Too 
far  away  to  be  fully  perceived  and  appreciated  ?  —  29.  rend- 
ings  ( Heb. ) .  See  xxvi,  8. —  pavilion.  See  Ps.  xviii,  11. —  30. 
bottom  (Heb.  roo^s.')  =  the  ocean  depths  (Conant)  ?  "the 
fountains  of  the  great  deep  "  (Gen.  vii,  11)  ?  "  the  bottom  of 
the  celestial  sea,"  "  the  waters  that  be  above  the  heavens  " 
(Marshall)  ?  sea  of  clouds  above  (Hirzel,  Schlottmann)  ? 
"  the  densest  mass  of  waters  as  if  drawn  from  the  ocean 
depths  "  ( Ewald )  ?  To  sift  out  the  "  argument  "  of  verses 
29,  30,  31,  turning  lofty  poetry  into  bald  prose,  we  might 
say.  From  the  brightness  of  highest  heaven  to  the  darkness 
of  deepest  sea,  He  is  working;  yet  is  both  just  and  kind. — 
See 'Gen.  i,  7;  Ps.  xviiij  11-15;  xxix,  3;  xcvii,  2,  4;  civ,  2; 
Par.  Lost,  ii,  263-268  (Sprague's  ed.).  Jennings  thinks 
he  sees  in  verse  30  a  poetic  picture  of  "  the  bright  and  dark 
sides  of  the  thunder-cloud." — 31.  by  them  =  by  lightnings 
and  rain-cloud  (Davidson)  ?  by  terrors  and  blessings  of  the 
storm  (Conant)  ?  by  the  spreadings  of  the  clouds  (Driver)  ? 

—  32.  Both  palms  (Dual  form  in  the  Heb. ).— strike  tho 
mark.  See  vii,  20.  Text  and  sense  uncertain. —  33.  of  com- 
ing up  =  that  which  cometh  up  =  of  Him,  i.  e.,  God 
approaching  (Davidson,  Driver,  Jennings)  ?  ascending  flame 

(Lewis,  Genung)  ?  approaching  storm  (Com.  and  Rev.  V., 
O.  Gary)  ?  Conant  renders  thus:  "Him  who  is  on  high." 
Peake  remarks  that  "  more  than  30  explanations  of  this 
verse  have  been  given/'  none  satisfactory. 

Chapter  XXXVlI.  In  the  last  verses  of  xxxvi  and  the 
first  of  xxxvii  it  appears  as  if  Elihu  would  utilize  the  signs 
of  an  approaching  thunder  storm.  At  the  close  of  verse 
21  in  xxxvi,  the  M.  R.  B.  inserts  as  a  "  stage  direction  '* 
the  following:  [From  this  point  signs  of  an  approaching 
storm    become   visible  m    the   sky.     At   the   end   of   xxxvi 


218  THE  BOOK  OF  JOB 

(close  of  verse  33)  the  M.  R.  B.  adds  another  "  direction"; 
viz.,  {A  loud  peal  of  thunder:  the  storm  steadily  increases. 
XXXVII.  I.  leapeth  (Heb.).— 2.  Listening  hear.  Heb. 
idiom  expressive  of  emphasis.  See  xiii,  17;  xxi,  2. —  rum- 
bling .  .  .  muttering  (Heb.)  — 3.  wings  (Heb.)  :=skirts, 
edges,  ends?  —  4.  voice  sublime  (Heb.  voice  of  suhlimity,  or 
voice  of  exaltation). —  stay  them  =  stay  the  thunders  and 
lightnings?  let  them  linger  (Conant)  ?  flash  after  flash 
without  intermission  (Cook)  ? 

"  His  voice  sublime  is  heard  afar, 
In  distant  peals  it  dies; 
He  yokes   the   whirlwind  to  His  car, 
And  sweeps  the  howling  skies  1  " 

—  6.  "burst    of   rain.     Not   ordinary   rain,   but   heavy   and 

prolonged  ?  So  Conant,  citing  Gen.  vii,  12. —  7.  sealeth, 
etc.  Said  because  winter  stops  field  work,  and  gives  time 
for  meditation?  —  9.  Chambers  an  imaginary  region  in 
the  south,  supposed  to  contain  the  constellations  unseen  in 
the  north,  and  regarded  as  a  storehouse  of  storms?  Like 
Coins'  cave  of  the  winds  (Renan)  !  See  Virgil's  ^neid, 
I,  52-54.     See  ix,  9,  ante;  xxxviii,  22,  23. —  the  Scatterers 

( Heb. )  =  the  cold  north  winds  that  scatter  the  clouds. 
But  this  interpretation  is  doubted.  "  With  a  trifling  alter- 
ation "  Voigt  and  Peake  would  read  storehouses  or  gran- 
aries.—  10.  narrowed,  etc.  "  The  edges  of  the  stream  be- 
ing frozen,"  says  Driver. — 11.  with  moisture  ladeth,  etc. 
So  the  R.  V. —  12.  is  turned,  etc.     What  is  turned?  cloud 

(Delitzsch,  Dillmann)  ?  lightning  (Ewald,  Budde)  ?  both? 
The  verb  is  commonly  rellexive:  hence  Driver  would  read, 
"it  (the  lightning)  turneth  itself." — they  =  clouds,  rain, 
lightning,  etc.      (Noyes)  ?  lightning  flashes  or  thunder-clouds 

(Marshall)  ?  "cloud"  of  verse  11,  used  collectively  (David- 
son) ?  lightning  flashes  (Driver)  ?  —  13.  scourge  (Heb.  rod 
of     correction). —  16.  Wonders  .  .  .  knowledge      (Heb.)  — 

17.  Who,  thy  garments  warm  =  thou,  whose  garments  are 
warm  (marg.  read.  R.  V.,  preferred  by  Driver)  ?  Dost  thou 
know  liow  thy  garments  are  warm  (Am.  Rev.,  1901)?  — 
The  M.  R.  B.  appears  to  regard  verse  17  as  a  detached 
statement,  parenthetical   between  the  questions   in   16   and 

18.  In  any  interpretation,  there  appears  to  be  anacoluthon 
here. —  earth  Is  still,  etc.  So  Am.  Rev.  Stillness  preced- 
ing the  Simoom  or  Sirocco?  —  South  =  hot  south  wind  from 
the  desert?  —  18.  spread  out    (Heb.  beat  out,  as  metal  is 


EXPLANATORY  NOTES  219 


beaten  out  flat  or  hollow). —  molten  mirror.  The  mirrors 
of  the  ancients  were  of  polished  metal.  In  the  Heb.  word 
for  firmament  (raqia)  are  combined  the  ideas  of  solidity, 
expansion,  and  tenuity.  See  Gen.  i,  7 ;  Ezek.  i,  22-2G ;  and 
the  Bible  Diet.— 19.  for  =  because  of.— 20.  Shall  it  be 
.  .  .  speak  (Heb.)  — Or  doth  man  speak,  cfc.  =  is  he  so 
desirous  to  be  annihilated?  —  21.  they  gaze  not  on  the 
light  (Heb.).  Much  less  on  God!— Light  (Heb.)  =  the 
sun,  as  in  xxxij  26?  lightning  (Lewis)  ?  —  22.  Gold  (Heb.) 
=  a  burst  of  golden  splendor,  as  of  the  northern  aurora? 
Conant  dissents  from  this  interpretation:  he  says  the 
source  of  gold  can  be  traced,  but  God  is  incomprehensible; 
therefore  to  be  feared.  Elihu  seems  agitated,  speaking  now 
by  fits  and  starts. —  As  to  Jehovah's  coming  from  the  north, 
Siegfried  aptly  cites  Ezek.  i,  4.  See  also  Ezek.  i,  1,  22,  24, 
26,  28,  last  clause. 

Milton  {Par.  Lost,  v,  689,  755;  vij  79),  following  Greg- 
ory the  Great  on  Job  xxvi,  7,  or  taking  a  hint  from  Isaiah 
xiv,  13,  locates  Satan  in  the  far  north! 

23.  And  judgment  .  .  .  violateth  not.  So  substantially 
the  R.  V.  Is  this  an  answer  to  Job's  complaint  in  xix,  6,  7 
et  seqf  —  24.  Therefore  men  fear,  etc.  "The  fear  of  the 
Lord  "  in  the  Scriptures  seems  a  compound  of  awe,  respect, 
and  affection,  toward  a  Being  infinite  in  power,  justice,  and 
love.  Hence  Elihu's  use  of  the  word  "therefore"?  —  Not 
any  wise  of  heart,  etc.  Commonly  interpreted  thus:  God 
cares  not  for  any  wisie  in  their  own  conceit.  But  would 
not  that  be  a  tame  and  feeble  statement,  besides  attaching 
an  unusual  sense  to  "wise  of  heart"?  May  it  be  part  of 
an  incomplete  sentence?  May  verses  22,  23,  24,  be  but  half 
utterances,  evidencing  what  he  says  in  verse  19  of  his  ina- 
bility? 

Alexander  von  Humboldt  is  said  to  have  greatly  admired 
this  speech  of  Elihu.  Renan  characterizes  Elihu's  style  as 
"  cold,  heavy,  pretentious,  bizarrerie  and  aff'ectation."  Is 
the  speech  an  interpolation?  "It  is  a  later  addition" 
(Peake). 

At  the  close  of  verse  13  the  M.  R.  B.  inserts  the  "  stage 
direction"  ("  The  storm  has  become  a  ichirlicind,  the  uhole 
scene  is  icrapped  in  thick  darkness,  broken  by  flashes  of 
lightning."  At  the  close  of  verse  20  it  inserts  {"Super- 
natural brightness  mingles  strangely  with  the  dark)iess  of 
the  storm."  At  the  end  of  the  chapter  it  adds  ("  The  roar 
of  the  whirlwind  gives  place  to  a  VOICE.'' 


220  THE  BOOK  OF  JOB 

See  in  Bushnell's  Sermons  for  the  tseio  Life  a  remarkable 
discourse  on  verse  21  as  a  text,  as  it  reads  in  the  Com.  Vers. 
On  the  significance  of  the  Voice  from  the  Whirlwind,  see 
our  Introductory  Essay. 

Chapter  XXXVIII.  1.  answered  Job.  Though  spoken 
to  Jobj  may  the  first  line  of  verse  2  refer  to  Elihu  ?  —  2. 
a-darkening"  (Heb.)  — counsel  =  God's  method  and  princi- 
ples by  which  He  governs  the  external  world  ?  —  without 
intelligence  (Heb.  not  knowledge). —  3.  man  (Heb.  manly 
man,  Lat.  vir.) . —  ask  (Heb.) .  "  The  Heb.  is  the  usual  word 
for  ashy  and  does  not  (like  demand)  imply  asking  with 
authority."  Driver. —  make  me  know  (Heb.).  Does  this 
savor  of  sarcasm?  —  4.  When  I  laid  Earth's  foundations 
(Heb.  at  my  founding  the  earth). —  5.  if  thou  knowest,  etc. 
Here  many  commentators,  perhaps  the  majority,  would  use 
"  since "  or  "  seeing  that,"  instead  of  if,  making  the  lan- 
guage ironical.  Sarcasm  might  befit  Nature  personified; 
but  should  w^e  dare  impute  it  to  Jehovah  ?  —  See  Prov.  xxx, 
4. —  Had  Job  pretended  to  know? 

In  verses  4,  5,  6,  7,  note  the  grandeur  of  the  conception 
of  the  earth  as  in  its  origin  a  temple  built  by  the  Architect 
of  the  Universe,  Plato's  "  Geometer  of  the  Ckies."  Note 
too  the  symmetry  of  the  description  in  verses  4-15  of 
Earth,  Sea,  and  Light,  in  their  origin:  each  has  four  verses; 
each  verse  is  bi-membral;  the  parallelism  is  perfect. 

6.  foundations  (Heb.  sockets). —  sunk ^ made  to  sink. 
"The  word  foundation  here  is  quite  distinct  from  that  in 
verse  4.  It  means  properly  the  bases  of  a  column,  here 
the  lower  strata  on  which  the  earth's  surface  rests."  Cook. 
Pedestals  of  pillars  ?  —  But  Marshall  will  have  it  that 
"  Creation  is  conceived  of  as  the  construction  of  a  lake- 
dwelling"! —  7.  the  morning  stars  =  the  highest  angols? 
"sons  of  God"?  regents  of  the  heavenly  bodies,  as  Milton 
makes  Uriel  "Regent  of  the  Sun"?  Plato  {Tiniaeus,  41, 
and  Laics,  xii,  967)  taught  that  the  stars  are  living  beings. 
See  Job  i,  6;  Jude  13;  liev.  i,  16,  20;  xxii,  16;  Par.  Lost, 
III,  60,  61,  690  (Himes'  ed.).  Any  trace  here  of  the  doc- 
trine of  the  Music  of  the  Spheres?  See  in  Act.  V,  Sc.  i,  60— 
62,  Mer.  of  Venice   (notes,  Sprague's  ed.),  the  lines  — 

"There's  not   the    smallest   orb  which   thou  behold'st, 
But  in  his  motion  like  an  angel  sings, 
Still  quiring  to  the  young-eyed  cherubins." 


EXPLANATOEY  NOTES  221 

—  shouted,  etc.  See  Ezf'a  iii,  11,  12;  Par.  Lost,  vii,  557- 
574  (Himes'  ed.)  ;  Milton's  Hymn  on  the  Nativity  (Notes 
in  Sprague's  Masterpieces,  st.  12,  p.  247.) 

"  Such  music  as  'tis  said,  Before  was  never  made, 
But  when  of  old  the  sons  of  morning  sung, 

While  the  Creator  great  His  constellations  set, 
And  the  well-balanced  world  on   hinges  hung. 

And  cast  the  dark  foundations  deep. 

And  bid  the  weltering  waves  their  oozy  channel  keep." 

—  8.  new-born.  From  Chaos?  —  9.  mist.  Genesis  ii,  6. — 
dark  cloud.  The  Hebrew  word  [araphel) ,  which  we  trans- 
late dark  cloud,  appears  to  be  a  compound,  made  up  of 
words  meaning  cloud  and  darkness.  Gesenius. —  10.  brake, 
etc.  (Heb.)  =  broke  a  coast  line,  made  a  boundary  of  broken 
rocks  at  the  sea's  edge?  So  Driver  and  most  commentators; 
but  Conant  pronounces  such  interpretation  "  ingenious  but 
fanciful." — 11.  Rollers'  pride  (Heb.)  =  pride  of  the  rolling 
billows.  Compare  the  account  in  Gen.  ij  1-9,  and  the  the- 
ories of  the  geologists.  As  to  imagery,  compare  lines  in 
verses  5-11  with  those  just  cited  from  Par.  Lost;  also 
Goethe's  Faust,  Prolog  im  Himmel;  also  Ps.  xxiv. —  12. 
since  thy  days  ( Heb.  from  thy  days )  =  since  thy  days 
began  ?  — ■  Dayspring*  =:  dawn. —  13.  wings  ( Heb. )  =  edges, 
skirts? — 14.  clay.  Used  as  we  use  wax?  —  stand  forth, 
etc.  "  Subject  wanting,"  says  Siegfried.  Gesenius  renders 
thus:  "And  (all  things)  stand  forth  as  in  splendid  at- 
tire." Like  garments  stiff  with  needle-work?  rich  substan- 
tial fabric?  gorgeous  embroidery? — ^15.  their  light  =  dark- 
ness? Their  emphatic?  See  xxiv,  13-17.  Irony  here?  — 
uplifted  arm  =  arm  uplifted  to  strike  violently?  — 16. 
sea's  springs  =  submarine  fountains  (Marshall)?  "The 
great  Deep  "  w^as  imagined  to  be  a  vast  "  abyss  of  waters 
under  the  earth";  its  "fountains,"  channels  thence  up 
to  the  sea  proper?  See  Ps.  xxiv,  2;  cxxxvi,  6;  Gen.  xlix, 
25;  Exod.  xx,  4;  Gen.  vii,  11. — 17.  Death's  gates,  etc. 
Noctes  atque  dies  patet  atri  jan^ia  Litis,  all  night,  and  all 
day  too,  the  door  of  gloomy  Dis  is  open.  JEneid,  vi,  127. — 
Death  =  the  grave  ?  the  "  underworld  "  ?  Hades  ?  Tartarus  ? 
Sheol  deep  down  in  the  earth  under  the  seas  (Driver)  ?  the 
"death  lord"?  "King  of  Terrors"  (xviii,  14;  xxvi,  5)? 
Says  Davidson,  "Death  is  personified;  it  is  Sheol,  the  place 
of  the  deadj  chap,  xxviii,  22.     This  is  a  lower  deep  than 


222  THE  BOOK  OF  JOB 

the  recesses  of  the  sea." — laid  bare  (Heb.)  =  uncovered, 
revealed.  This  is  probably  more  accurate  than  the 
*'  opened  "  of  the  Com.  Vers. —  Death-shade  :=  the  "  Shadow 
of  Death  "  =  "  the  blackness  of  darkness  "  ?  So  iii,  5 ;  x, 
21,  22;  xxiv,  17;  xxvi,  6;  xxviii,  3,  22.  Lat.  Erehusf — 18. 
comprehended  (Heb.  turned  thy  attention  to  and  under- 
stood). So  the  R.  V. —  broad  spaces  (Heb.  breadths,  plu- 
ral).—  declare,  etc.  There  is  doubt  whether  "declare" 
refers  to  what  precedes,  or  to  what  follows  —  20.  take  it, 
etc.  =: take  it  (either  light  or  darkness)  to  its  supposed 
border?  —  mansion's  paths  =  paths  to  its  mansion?  —  21. 
Know'st  thou,  etc.  The  R.  V.  with  Umbreit,  Noyes,  Her- 
der, Rosenmiiller,  Wemyss,  Davidson,  Conant,  Genung,  Ray- 
mond. Gilbertj  O.  Gary,  Moulton,  Jacob  Cooper,  Marshall, 
Driver,  Peake,  Jennings,  Royds,  all  make  this  verse  affirma- 
tive and  sarcastic,  reading,  Thou  knoicest,  etc.  May  it  not 
well  be  so,  if  regarded  as  the  voice  merely  of  external  Na- 
ture?  But  to  those  who  take  it  to  be  the  utterance  of  the 
Infinite  One,  a  voice  not  limited  by  physical  conditions, 
the  idea  of  irony  or  sarcasm  would  naturally  be  repugnant. 
E.  g.,  Prof.  Tayler  Lewis  declares,  "  The  idea  of  irony  here 
is    insupportable."     Barnes    concurs. —  22,    23.  snow  —  hail 

—  battle  and  war,  etc.  See  Josh,  x,  11;  Exod.  ix,  22-26; 
Ps.  xviii,  13.  14. 

"  And  then  came  on  the  frost  and  snow, 
All  on  the  road  from  Moscow  1  " 

Southey's  The  March  to  Moscow. —  24.  diffused,  etc.  From 
the  East   (Conant)  ?  from  its  supposed  abode    (Marshall)  ? 

—  25.  water-flood  —  channel  (Heb.).  The  parallelism  re- 
quires us  to  imagine  a  conduit  or  channel  cut  through  the 
arch  of  the  heavens,  down  which  the  rain-flood  pours  from 
the  celestial  ocean  (Davidson,  Marshall,  Driver,  Peake, 
etc.)  ?  A  poetic  conception  that  might  plausibly  be  attri- 
buted to  what  Milton  calls  the  "  dumb  Earth  "  or  the  world 
of  matter  personified;  but  is  it  well  to  regard  it  as  the  idea 
held  by  Omniscience?  —  27.  make  the  tender  grass  spring 
forth  (Heb.  make  the  groicing  place  of  young  grass  to 
sprout). —  29.  given  it  birth  (Heb.)  — 30.  hide  themselves 

(Heb.).  So  the  Am.  Rev. —  the  deep.  Not  the  "  Deep  "  of 
verse  16?  —  Tlie  face  of  the  deep  ..  the  surface  of  the 
water  that  flows  under  the  ice  (Peake)?  —  31,  32.  bands, 
etc.  There  is  much  doubt  as  to  the  significance  of  certain 
words   here.     Instead   of    hands    (Heb.    maadannoth),   the 


EXPLANATORY  NOTES  223 

Com.  Vers.,  Noyes,  and  Barnes  read  "sweet  influences"; 
Conant  and  Raymond,  "  soft  influences  ";  Cheyne,  "  knots  "; 
O.  Gary,  "  chain  " ;  Merx,  "  girdle  " ;  Genung,  "  fetters  " ; 
the  Sept.,  Kimchij  Gook,  and  Dillmann,  "fastenings";  the 
R.  v.,  Marshall,  Jennings  and  Driver,  "  cluster."  But 
G^senius  and  B.  Davidson  in  their  lexicons,  Rosenmiiller, 
Umbreit,  Halsted,  A.  B.  Davidson,  Gilbert,  Rogers  (of 
Drew  Theo.  Sem.),  prefer  lands.  The  Persian  poets,  Sadi 
and  Hafiz,  sing  of  "the  bands  of  the  Pleiades";  and 
Tennyson  in  his  first  Locksley  Hall  has, 

"  Many  a  night  I  saw  the  Pleiads,  rising  thro'  the  mellow  shade^ 
Glitter  like  a  swarm  of  fire-flies  tangled  in  a  silver  braid." 

—  Orion.  Fabled  as  a  giant  bound  fast  in  the  sky.  Some 
identified  him  with  Nimrod  "  the  mighty  hunter."  See 
Amos  V,  8.  See  ix,  9,  and  the  Class.  Diet. —  cords  =  at- 
tractions (Lee)?  fetters  (Jennings)?  —  32.  Forth  .  .  , 
bring  (Heb.  cause  to  coryie  forth) — Zodiac  Signs  =  the 
twelve,  through  w^hich  the  sun  seems  annually  to  pass.  But 
the  interpretation  is  doubtful.  Cheyne  renders  the  Heb. 
(mazzaroth)  "moon's  watches." — Great  BesLT=Ursa 
Major;  variously  called  "  The  Dipper,"  "  Septemtriones,'* 
"  The  Seven  Ploughing  Oxen,"  "  The  Wagon,"  "  Charles's 
Wain,"  etc. —  her  sons  (Heb.)  =the  three  stars  projecting 
from  the  "  square,"  sometimes  imagined  to  be  three  daugh- 
ters following  a  bier!  (Marshall)  ?  —  35.  Here  We!  (Heb.). 
Electric  communication?  —  36.  dark  clouds  (marg.  read.  R. 
V. )  =  black  thunder-clouds  ?  The  Com.  Vers,  has  "  inward 
parts" — sky-forms  =  atmospheric  phenomena?  The  Com. 
Vers,  has  "  heart " ;  Noyes,  Halsted,  and  the  R.  V.  have 
"mind,"  with  marg.  read,  "meteor";  Conant  gives 
"spirit";  the  Douay,  "cock";  Davidson,  "cloud-masses"; 
Peake,  "  meteorological  phenomena  " ;  Jennings,  "  the  soul 
of  things."  With  our  rendering,  sky-forms,  we  endeavor  to 
preserve  the  parallelism  without  tautology.  No  one  is 
satisfied  with  the  Com.  Vers,  of  verse  36;  first,  because  a 
reference  to  man's  "  inward  parts  "  is  out  of  place  among 
celestial  phenomena ;  and  secondly,  because  the  whole  drift 
of  the  speech  from  the  whirlwind  is  to  ahase  man.  In  the 
context  a  semi-intelligence  seems  to  be  imputed  to  the 
clouds.  See  xxxvii,  12. —  37.  make  heaven's  bottles  prone 
(Heb.  cause  heaven's  bottles  to  lie  down).  The  bottles  of 
course  are  clouds  imagined  full  of  water:  emptied,  they 
fall  flat,  collapse. —  41.  for  the  raven,  etc.  See  L-uke  xii, 
24;  Ps.  cxlvii,  9;  Aurora  Leigh,  vii;  As  You  Like  It,  n, 
ill,  43  (Sprague's  ed.). 


224  THE  bode:  OF  JOB 

Chapter  XXXIX.  1.  rock-goats.  Like  the  ibex  or 
chamois  ?  —  2,  3,  4.  We  endeavor  to  translate  literally. — 
3.  pangs.     Metonymy  of  effect  for  cause?     Conant  dissents. 

—  Euripides  has  the  exactly  equivalent  expression  (ripsai 
odina)  for  cast  away  pangs. —  5.  wild  ass  .  .  .  swift  ass. 
So  the  Am.  Rev.  Two  words  for  "  ass "  in  the  original ; 
the  one,  said  to  denote  probably  shyness,  the  other  speed. 
Both  species  shy  and  swift,  the  animal  is  said  to  be  un- 
tamable and  exceedingly  beautiful.  They  were  hunted  with 
relays  of  horses,  as  described  in  Xenophon  (Anabasis,  i,  v, 
2 ) . —  bands.  Lewis  gives  "  zebra's  bands  " !  —  6.  salt  land, 
etc.  So  the  R.  V. —  7.  laugheth  at  (Heb.).  See  xxiv,  5. 
See  a  fine  description  of  the  wild  ass  in  Davidson,  p.  271. — 
9.  wild  ox=:the  gigantic  urus  (aurochs,  of  the  bison 
genus),  interestingly  described  by  Julius  Caesar  (Bell.  Gall., 
VI,  28).  The  Heb.  (reem)  in  Numb,  xxiii,  22,  is  rendered 
in  the  marg.  read.,  R,.  V.,  ox-antelope.  No  one  retains  the 
"unicorn"  of  the  Com.  Vers. —  aspire   (Heb.  breathe  after). 

—  11.  for  great  (Heb.)  =^because  great  is. —  labor  (Heb.) 
r=r  product  of  labor  ?  Note  the  meton.  also  in  "  threshing- 
floor  "  in  12. —  12.  gather  in.     /.  e.,  the  threshed-out  grain. 

—  13.  Joyously  .  .      wing  (Heb.  icing  of  ostriches  exults). 

—  of  love.  The  Heb.  word  rendered  "  of  love,"  or  "  kindly," 
or  "pious,"  also  signifies  the  "stork"!  Symbolic  of  love 
of  ofi'spring?  — 16.  treateth  harshly  .  .  .  without  solici- 
tude (Heb.)  — 17.  hath  caused  her  to  forget  (Heb.)  — 
Nor  .  .  .  understanding.  Like  many  other  birds,  ostriches 
are  proverbially  foolish;  yet  note  in  verse  18  the  compen- 
sating quality;  specified  probably  to  illustrate  "the  free- 
dom and  resource  of  the  Infinite  Mind"!  — 19.  stallion. 
Prof.  Tayler  Lewis  ventures  to  translate  the  Heb.  (sus, 
horse)  war-horse;  for  no  common  horse  is  meant. —  Thun- 
der, etc.  All  agree  that  the  word  here  rendered  thunder 
is  of  doubtful  significance.  The  majority  of  recent  scholars 
prefer  to  define  it  "  shaking,"  or  "  quivering,"  or  "  trem- 
bling," or  "  quivering  mane,"  or  "  terror,"  "  including  the 
iaea  of  a  vehement  and  terrific  movement."  We  venture, 
with  Noyes  and  Barnes,  to  retain  the  word,  metaphorical 
of  course,  of  the  Com.  Vers.  It  has  long  been  familiar  to 
readers,  and  much  admired  by  men  like  Carlyle  (Heroes 
and  Ilero-Worship) ,  though  pronounced  "magnificent  non- 
sense,' by  Peake.  It  seems  the  product  of  a  vivid  imagina- 
tion "  wreaking  thought  upon  expression."  It  combines  the 
notions  of  swiftness  and  force,  like  Goethe's  "  Donnergang  " 


EXPLANATORY  NOTES  225 

in  Fanst  {Prolog  im  Himmcl) ,  including  also  the  idea  of 
flashing,  suggested  by  the  waving  mane;  of  quivering  or 
shaking,  caused  by  an  imagined  concussion  or  even  by  ex- 
treme excitement;  and  of  the  terrifying  noise  of  the  neigh- 
ing. Furthermore,  the  orig.  is  in  form  the  fern,  of  the  Heb. 
word  rendered  "  thunder  "  in  the  last  line  of  verse  25.  See 
/  Henry  IV,  iv,  i,  119-122.  "Quivering  mane"  seems  a 
long  step  proseward. —  20.  like  a  locust  leap.  So  the  E-. 
V. — ^The  g-lory  of  his  nostrils  =  the  peal  of  his  snort 
(Cheyne)  ?  his  startling  and  deafening  neigh  combined  with 
the  appearance  of  his  nostrils?  —  terror  (Heb.).  So  the 
Douay  Vers. —  See  in  Virgil's  Georgics  (iii,  84  et  seq.) ,  the 
war-horse  "  rolls  beneath  his  nostrils  the  gathered  fire." 
See  Lucretius's  De  Rerum  Natura  (v,  29)  ;  Jere.  viii,  16; 
and  quotation  from  Tennyson  in  note  on  verses  28-30,  post. 
— ^21.  They  paw  in  the  valley  (Heb.).  There  is  a  strik- 
ing similarity  between  Virgil's  description,  just  referred  to, 
and  parts  of  this  passage. —  battle  array.  So  B.  Davidson 
and  Bagster  in  their  lexicons. —  22.  face  (Heb.)  =edge? 
Is  sword  personified?  —  23.  quiver,  etc.  The  rider's 
quiver  ?  —  24.  swalloweth  the  ground.  More  of  "  mag- 
nificent nonsense"?  —  standeth  he  still  (Heb.).  This  sec- 
ondary meaning  of  the  Heb.  is  preferred  to  the  "  believeth 
he  "  of  the  Com.  V.  So  marg.  R.  V.—  25.  Oft  as  the  trum- 
pet he  saith,  aha!  His  laughing-snort  echoes  every  bugle 
blast!  Many  an  old  cavalry  soldier  will  recognize  the  un- 
paralleled vividness  of  this  portrayal. —  from  afar  (Heb.)  — 
26.  intelligence  =  wise  guidance  ?  —  stretcheth  .  .  .  win^. 
In  annual  migration? — ^27.  command  (Heb.  mouth). 
Metonymy?  —  28.  On  the  rock's  tooth  (Heb.) — 28,  29. 
See  Tennyson's  Eagle  — 

"  He  clasps  the  crag  with  crooked  hands: 
Close  to   the   sun   in   lonely  lands, 
Ringed  with  the  azure  world  he  stands. 

The  wrinkled  sea  beneath  him  crawls: 
He  watches  from  his  mountain  walls, 
And  like  a  thunderbolt  he  falls." 

Verse  30.  there  she!  See  Luke  xvii,  37. —  she.  As  in 
Eng.  the  Heb.  for  ''  eagle  "  is  epicene. 

Chapter  XL.  2.  answer  it  (Heb.)  =  answer  the  series 
of  questions  in  xxxviii  and  xxxix?  —  4.  vile  (Heb.  light; 
i.  e.,  of  little  weight  or  account). —  hand  upon  my  mouth. 
See  xxi,  5;  xxix,  9. —  5.  Once  .  .  .  twice  =  "  sundry  times; 


226  THE  BOOK  OF  JOB 

referring  to  what  Job  had  often  said  in  his  speeches  concern- 
ing the  Almighty"  (Davidson)?  "a  general  formula  for 
repeated  utterance"  (Lewis)?  —  no  more  (Heb.  not  add) 
=  proceed  no  further. 

The  suggestion  meets  with  favor  that  the  two  lines  of 
verse  2  in  this  chapter  belong  properly  at  the  end  of  Chap, 
xxxix:  accordingly  they  are  so  placed  in  the  M.  R.  B.,  fol- 
lowing, without  a  break,  verse  30.  Then  the  M.  R.  B. 
inserts,  after  "  Let  him  answer  it,"  the  "  stage  direction," 
{A  lull  in  the  storm.  It  all  along  takes  the  liberty  of 
omitting  the  prose  connecting  lines  which  introduce  the 
speeches  in  the  Com.  Vers.  Instead  of  such  omitted  lines, 
it  substitutes,  as  headings,  the  names  of  the  supposed 
speakers  respectively.  Thus,  above  verse  4  of  this  chapter 
xl,  it  prefixes  the  heading,  JOB;  and,  over  verse  7,  the 
heading,  VOICE  OUT  OF  THE  WHIRLWIND.  At  the 
end  of  verse  5  it  inserts  {The  ichirliuind  continues. 

Verse  6.  Instead  of  ichirlicind,  Conant  prefers  "  storm," 
following  the  old  editions  of  Tyndale,  Coverdale,  Cranmer, 
and  Taverner. —  7.  a  man  =  a  manly  man.  See  xxxviii,  3. 
In  reading  or  speaking  we  express  the  sense  by  emphasis. — 
ask  (Heb,  inquire  of)  ;  as  in  xxxviii,  3. —  make  me  know. 
Irony?  —  8.  my  right  =  "  my  lawful  due;  viz.,  that  I  rule 
the  world  jvistly  "  (Driver)  ?  my  essential  rectitude  (Gesen- 
ius)  ?  annul  my  right  =  make  void  my  justice    (Cheyne)  7 

—  9.  an  arm  like  God  ...  a  voice  like  him  (Heb.).  What 
logic  here? — 10.  grandeur  and  sublimity  =  lofty  grand- 
eur?—  Glory  and  beauty  =  glorious  beauty?     Hendiadys? 

—  12.  tread  the  wicked  down  —  beneath  them  =  trample 
them  into  and  under  the  ground  on  which  they  stand?  — 
13.  Bind  up  =  shut  up    (Gesenius)  ?  wrap  with  cerements? 

—  faces  =  persons,  bodies  ( Barnes )  ?  countenances  ? —  in 
the  Hidden  =: "  in  Sheol,  the  dark  and  hidden  abode  of  the 
dead"  (Driver)?  "the  subterranean  place  of  banishment" 
(Marshall)?  the  darkness  (Gesenius)?  — 15.  Behemoth 
=  the  hippopotamus?  So  Bochart  (1663)  and  all  subse- 
quent commentators.  Some  tell  us  that  the  Heb.  [hemut, 
"  a  plural  of  intensity")  is  of  Egyptian  origin  {p-ehe-mout, 
i.  e.,  water-ox,  or  river-ox).  "Probably  it  is  an  Egj^ptian 
name  Hebraized"  (Davidson)?  Cheyne  remarks,  "Neither 
behemoth  nor  leviathan  corresponds  exactly  to  any  known 
animal."  One  gentleman  of  vivid  imagination,  Mr.  Samuel 
O.  Trudell,  advances  the  theory  that  behemoth  is  neither 
more  nor  less  than  a  prophecy  of  the  stationary  steam 


EXPLANATORY  NOTES  227 

engine;  and  leviathan,  of  the  steam  locomotive!  See  his 
"A  Wonderful  Discovery  in  the  Book  of  Job"  (Phila., 
1890). —  grass,  etc.  Including  herbage?  —  ox.  "Collec- 
tively for  oxen." —  18.  limbs.  So  the  R.  V.,  with  alterna- 
tive marg.  read.,  "ribs." — 19.  prime  (Heb  reshith=:a, 
beginning;  the  first  in  time,  rank,  or  worth).  Scholars  are 
in  doubt  as  to  which  of  the  three  senses  is  the  true  one. 
"  Masterpiece  of  creation,"  says  Cook. —  giveth  him  a  sword 
(Heb.).  So  Renan,  Davidson,  Schlottmann,  Peake,  Jen- 
nings, and  Siegfried,  after  Gesenius;  also  the  Am.  Rev. 
But  text  and  interpretation  are  doubtful, —  sword.  Some 
of  the  tusks  are  long  and  curved  like  a  sickle.  Accordingly 
the  name  (Greek  harpe)  "sickle"  is  used  in  such  connec- 
tion in  the  Theriacon  (line  566)  of  Nicander  (of  Colophon, 
about  135  B.C.),  quoted  by  Rosenmiiller  and  Barnes. —  20. 
play,  etc.  He  is  not  carnivorous?  —  21.  lotuses  =r  lotus 
trees  (Noyes,  Barnes,  Lee,  Schultens,  Marshall,  Driver,  and 
the  R.  V.)  ?  shady  trees  (Com.  Vers.)  ?  Egj^ptian  water 
lilies,  not  lote  trees  (Conant)  ?  —  22.  weave  (Heb.)  — 23. 
violent  be,  etc.  Text  and  sense  uncertain. —  Jordan  break 
forth  ( Heb. ) .  So  in  substance  the  recent  versions.  As 
the  animal  is  not  known  there,  Jordan  may  stand  for  any 
river?  —  24.  in  his  eyes  (Heb.)  ^  in  his  sight,  or  when 
the  monster  is  watching. —  24.  snares,  etc.  "  Snare  is  rope 
or  line,"  says  Marshall;  "but  there  may  be  a  harpoon 
attached  " !  Gesenius  gives,  "  With  hooks  pierce  through 
the  nose." 

Chapter  XLI.  Commentators  discover  a  vein  of  humor 
in  the  first  five  verses  of  this  chapter. —  1.  hook.  R.  V. 
"  fish  hook." —  Leviathan  =:  crocodile  ?  See  iii,  8 ;  Par. 
Lost,  I,  200-206  (Sprague's  ed. )  ;  note  on  verse  15  above. 
— press  down,  etc.  So  the  recent  vers. —  2.  rush-rope  ( Heb. 
rope  of  rushes) . —  ring.  The  R.  V.  give  "  hook,"  with  marg. 
reading  "  spike." — 4.  a  covenant  cut,  e^c.  ^making  a  bind- 
ing compact  with  thee.  See  note  on  xxxi,  1. —  6.  companies 
(Heb.  partnerships)  — guilds,  bands  (of  fishermen)  — 
merchants  (Heb.  Canaanitcs)  =  Tyrian,  Phoenician,  or  kin- 
dred merchants  of  antiquity.  See  Is.  xxiii,  8 ;  Prov.  xxxi, 
24,  where  "  merchant  "  is  "  Canaanite." —  8.  Thou'lt  not  do 
more  (Heb.  thou  uilt  not  add)  =  thou'lt  not  do  it  again. 
—  9.  hope  of  him  (Heb.)  =:hope  of  subduing  or  capturing 
him. —  Not  be  cast  down,  etc.  =  will  not  one  be  cast  do^v^l 
even  at  sight  of  him  (Com.  and  R.  V.)  —  10.  None  so  auda- 
cious as,  etc.  =  none  is  so  daring  that  he  will  dare  to  stir 


328  THE  BOOK  OF  JOB 

him  up. — 11.  Who  hath  preceded  me,  e^c.  =  who  has  first 
given  to  me  so  that  I  ought  to  repay  him.  Note  the  con- 
densation and  expansion,  three  Heb.  words  rendered  into 
thirteen  English!  For  the  thought,  see  Rom.  xi,  35. —  all 
these  heavens  (Heb.)  =^ the  whole  hea-ven. —  12.  fame  of 
mighty  deeds  (Heb.). — 13.  his  garment's  face  =:his  sur- 
face covering,  i.  e.,  armor  of  scales  (Conant)  ?  —  uncover 
(Heb.)  =  strip  off. —  double  bridle  (Heb.)  =  double  jaws 
or  rows  of  teeth  (Gesenius,  Noyes,  Conant,  Cook,  Delitzsch, 
Ewald,  Dillmann,  Davidson,  O.  Cary,  Marshall,  Driver, 
Genung)  ?  —  Kicander  {Theriacon,  234)  speaks  of  the 
Chalinus  (bridle)  of  a  serpent's  teeth. —  14.  circuits  ...  a 
terror  (Heb.). —  15.  Strong  shields  (Heb.)  =  shield-like 
scales. — 16.  They  join,  one  on  another  (Heb.)  — 17.  Man 
to  his  brother  (Heb.)  =  scale  to  scale. —  they  are  glued. 
So  Gesenius. — ■  18-21.  Phenomena  of  phosphorescence?  Out- 
breathed  spray  sparkling  in  the  sunshine?  — 18.  neesings 
=  sneezings.  Onomatopoetic  ?  The  vocalization  of  the  Heb. 
word  {atisJia,  from  the  Arabic)  is  supposed  to  echo  the 
Bound!  See  "neeze"  in  Midsummer  Night's  Dream,  ii,  i, 
66  (Sprague's  ed.),  and  note  on  p.  24  of  Sprague's  Master- 
pieces in  Eng.  Lit. —  flash  forth  light  (Heb.  cause  light  to 
shine).  So  the  R.  V. —  eyelids  (Heb.  eyelashes).  Hero 
*'  put  for  the  eyes  themselves,'*  says  Gesenius.  See  on  iii, 
9. —  his  eyes,  etc.  The  reddish  eyes  of  the  crocodile,  com- 
ing up  to  the  surface  of  the  water,  glow,  it  is  said,  like  the 
rising  sun!  Hence  the  symbol  of  dawn  in  hieroglyphics?  — 
20.  rushes.  So  the  R.  V.,  which  insert  the  word  "  burning." 
A  fire  of  reeds  or  rushes  under  the  pot?  —  22.  Terror 
danceth  to  his  face  (Heb.)  — 24.  nether  millstone. 
Harder  than  the  upper?  —  25.  At  lifting  up  himself  (Heb.) 
> — lose  themselves  (Heb.)  =  are  beside  themselves,  "lose 
their  heads  " !  —  from  =  because  of. —  26.  Lay  at  him  sword 
(Heb.  m  putting  sword  to  him).  The  participle  here  is 
like  that  in  the  "ablative  absolute"  in  Lat. —  cannot  hold 
(Heb.  will  not  stand  good.  So  Gesenius  and  B.  Davidson 
in  their  lexicons )  =  it  cannot  avail.  So  the  R.  V. —  Spear 
—  Javelin!  Shall  we  "  read  between  the  lines,"  "  Put  spear 
to  him;  hurl  javelin  at  him;  it  will  not  avail;  for  his  mail 
is  impenetrable  "  ?  In  place  of  "  pointed  shaft,"  tautology 
which  the  R.  V.  adopt,  we  give  the  marg.  read.,  coat  of  mail, 
the  "  habergeon  "  of  the  Com.  Vers. —  28.  The  bow's  son. 
See  the  personification  in  verse  17  above;  also  in  V,  7. —  29. 
Clubs  (Heb.).    So  the  R,  V,— 30.  ^harp  potsherds  (Heb.) 


EXPLAN"ATOEY  NOTES  229 

—  a  threshing-wain  (Heb.  sharp-pointed  ^  n,  threshing- 
sledge  with  teeth  of  stone  or  iron  on  the  under  side).  So 
R.  V.  "  Such  sledges  are  still  in  use  in  Syria,  drawn  by 
oxen."  Driver. —  31.  deep  =  deep  river?  deep  sea?  Is  it 
churned  to  white  foam,  or  is  it  phosphorescent?  —  hoary 
(Heb,).  Catullus,  Ovid,  and  Apollonius  (of  Rhodes)  speak 
of  the  sea  as  "  hoary " :  Longfellow  tells  us  of  "  Old 
Ocean's  beard  of  snow  " :  Homer  makes  the  sea  "  hoary  " 
nigh  shore,  but  "  wine-colored  "  farther  out. —  34.  All  lofty 
he  beholdeth,  etc.  A  disdainful  look?  —  sons  of  pride. 
See  on  xxviii,  8. 

Chapter  XLII.  2.  purpose  cannot  be  cut  off  from  thee 
(Heb.)  =  there  is  no  purpose  of  thine  which  thou  canst  not 
carry  out. —  3.  a-hiding  (Heb.)  =  obscuring  (Conant)  ? 
hiding  with  words  (Gesenius)  ?  —  4.  Hear,  now,  and  I  will 
speak.  This  utterance  is  assigned  to  Job  in  the  M.  R.  B. 
But  the  pronoun  /  is  expressed  in  its  full  form  (Heb. 
{anochi)  and  is  emphatic.  He  is  silenced,  subdued,  over- 
whelmed. In  his  self-abhorrent  mood,  humiliated  to  the 
last  degree  in  dust  and  ashes,  is  it  possible  that  he  would 
be  so  egotistic?  —  5.  mine  eye  doth  see.     What  did  he  see? 

—  6.  abhor  I  =  abhor  myself  (the  LXX,  the  Vulg.,  Syra- 
machus,  TyndalCj  Coverdale,  Taverner,  C^ranmer,  Common 
and  Rev.  Vers.)  ?  abhor  (retract  or  repudiate)  my  words 
(marg.  read,  of  R.  V.,  Ewald,  Dillmann,  Gesenius,  Umbreit, 
Budde,  Conant,  Davidson,  Driver,  Peake,  Jennings,  etc.)  ?  — 
As  to  his  words,  see  the  last  part  of  verse  7 ;  also  of  verse  8. 

At  the  close  of  verse  34  in  the  preceding  chapter,  the 
M.  R.  B.  inserts  as  a  "  stage  direction  "  ( The  storm  begins 
to  abate.  Over  verse  2  in  this  chapter  xlii,  it  places  the 
heading  JOB.  Over  verse  3,  this  heading:  VOICE  OUT  OF 
THE  WHIRLWIND  {retreating).  Again,  over  the  second 
line  of  3,  it  inserts  the  heading  JOB.  Over  the  second  line 
of  verse  4,  it  inserts  VOICE  OUT  OF  THE  WHIRLWIND 
{more  distant).  At  the  end  of  verse  6,  it  places  the  direc- 
tion  {The  storm  ceases. 

Verse  10.  turned  the  captivity  of  Job  upon  his  praying, 
etc.  Note  this  turning-point  in  Job's  fortunes.  Had  there 
been  a  taint  of  selfishness  in  his  prayers  at  first,  and  had  it 
vanished  now?  See  on  this  point  Job  i,  6;  and  see  Dr.  T.  T. 
Munger's  The  Tico  Prayers  of  Job:  also  our  Introductory 
Essay. —  11.  piece  of  money  (/v-es?7a.^"  properly,  some- 
thing weighed  out,"  says  Gesenius).  Value  unknown. 
"  Heavier  than  the  shekel,  and  containing  indeed  about  four 


230  THE  BOOK  OF  JOB 

shekels."  See  Gen.  xxiii,  16,  19;  Josh,  xxiv,  32.  Jemima 
=  a  little  dove ?  —  Keziah  =  cassia,  or  cinnamon?  —  Keren- 
happuch  =  twisted  flask  (or  horn)  of  eye-paint?  See 
2  Kings,  ix,  30;  Jere.  iv,  30. —  15.  gave  them  an  inher- 
itance among  their  brethren.  See  Numb,  xxvii,  1-9; 
Shakes.  Henry  V,  i,  ii,  98-100. 


BIBLIOGKAPHY 

AUTHORS  AND  WORKS  QUOTED  OR  REFERRED  TO. 

Tear. 
Addis,  W.  E.,  The  Book  of  Job,  annotated,  in 

Temple  Bible 1902 

American   Revision   Committee's  Newly  Revised 

Edition  of   the  whole   Bible.     Fine 1901 

Antonis,  T.,  Commentary.     Held  that  Job  typified 

the  Christian  Church   1702 

Barnes,  Albert,  Book  of  Job,  translated,  copiously 

annotated ;  very  valuable 1881 

Budde,  C,  Hand  Commentary  on  the  Old  Testa- 
ment         1896 

Calvin,  John,  Sermons,  etc.     Ed.  pub.  in  1887  . .    1536 

Cary,    Otis,    Rhythmical    Trans.     Argues    plaus- 
ibly that  Job  was  King  Uzziah 1898 

Carlyle,  Thomas,  Heroes  and  Hero  Worship,  Sar- 
tor Resartus,  French  Revolution 1833  + 

Caryl,  J.,  Exposition  of  the  Book  of  Job 1669 

Cheyne,  T.  K.j  Commentary  on  Job  and  Solomon  1887 

Conant,  T.  J.,  Translation,  Commentary,  Notes, 

three  parallel  columns  ed.;  very  fine 1857 

Cook,  F.  C.,  annotated  Book  of  Job  in  the  Bible 

Commentary ;  very  learned 1878 

Davidson,  A.  B.,  Book  of  Job,  with  Notes,  Intro- 
duction, etc.  in  Cambridge  Bible;  excellent  1889 

Delitzsch,  Franz,  Commentary  on  the  Book  of  Job  1864  + 

Dillmann,  C.  F.  A.,  Commentary 1891 

De  Wette,  W.  M.  L.,  Contributions,  Commentary 

Manual  on  Old  Testament,  etc 1806  + 

Douay  Bible,  Translation  from  the  Vulgate  ....    1610 

Driver,   S.   R.,   The   Book  of   Job.     Introduction 

and  Brief  Annotations,  Rev.  V.;  very  food.  .    1906 

Eichhorn,  J.  G.,  Introduction  to  the  Old  Testa- 
ment       1780  + 

English  Revised  Version  of  the  whole  Bible  ....   1884  -j- 
231 


232  THE  BOOK  OF  JOB 

Year, 
Ewald,  G.  H.  A.,  Translation,  Commentary,  Co- 
pious Notes;  a  high  autliority 1859  + 

Froude,  J.  A.,  Short  Studies  on  Great  Subjects  .  .    1867 
Genung,  J.  F.,  The  Epic  of  the  Inner  Life.     Valu- 
able Introductory  Study 1891 

Gilbert,  G.  H.,   The  Poetry  of  Job.     Aiming  to 

reproduce  the  rhythm  of  the  orig. ;  good. .  . .    1889 
Good,  J.  M.,  Annotated  Translation.     Introduc- 
tion.    Notes    1812 

(jrotius,  Hugo,  Annotations  on  the  Old  Testament  1644  + 

Halsted,  0.  S.,  Translation 1875 

Hirzel,  L.,  Commentary 1839 

Hitzig,  F.,  Commentary 1836  -{- 

Jennings,  William,  The  Dramatic  Poem  of  Job,  a 
metrical  translation  with  notes.     Up  to  date. 

Very  well  done .    1912 

Jerome,  Saint,  Translation  of  Bible  into  Latin, 

the   Vulgate nearly  A.  D.     400 

Kennicott,  B.,  Commentary 1776  + 

Kimchi   (or  Kamchi),  David,  Hebrew  Grammar, 

Dictionary,  Commentaries 1220 

Lee,  S.,  Translation,  Essay,  Notes 1837 

Lewis,  Tayler,  Rhythmical  Version  of  Job,  Com- 
mentary, Copious  Notes  of  much  value   ....    1833  -}- 
Lowth,  R.,  Lectures  on  the  Sacred  Poetry  of  the 

Hebreics     1753 

Luther,  Martin,  Translation  of  Bible  into  German  1532  + 

LXXr=:The  Septuagint,  q.  v.  infra. 

Marshall,  J.  T.j  Commentary  and  Notes,  part  of 

Am.  Com.  on  the  O.  T.     Well  done 1904 

Merx,  E.  O.  A.,  The  Poem  of  Job   1887  + 

Moulton,  R.  G.,  The  Book  of  Job  in  the  M.  R.  B., 

With  Introduction,  etc.     Valuable    1897 

Hunger,  Theodore  T.,  The  Two  Prayers  of  Job. 

Very  suggestive 1899 

Noyes,  G.  R.,  Translation  and  Notes.     Scholarly.  1827  + 

Patrick,  S.,  Paraphrase  of  Job 1697 

Peake,  A.  S.,  Part  of  iS^eio  Century  Bible,  Book  of 

Job.     Copiously  annotated;   very  good 1905 

Peloubet,  F.  A.j  Annotated  Edition  of  the  Book 

for  Sunday  School  use.     Devout 1906 

Raymond,  R.  W.,  Essays  and  Metrical  paraphrase 

(in  three-line  rhyming  stanza)    1878 


BIBLIOGRAPHY  233 

Year. 
Rosenmiiller,  E.   F.  K.,  Annotated  Commentary 

(in  Latin,  very  learned)    1823  + 

Royds,  Thomas  Fletcher,  Job  and  the  Problem  of 

Stiff ermg.     A  valuable  analysis.     Up  to  date.  1912 
Schultens,  A.,  Commentary  on  the  Book  of  Job. 

Elaborate     1737  + 

Beptuagint,  Greek  Vers,  of  the  Heb.  Scriptures.  .     380  B.  C* 
Siegfried,  C.,  Critical  Ed.  of  Book  of  Job   (with 
Notes  trans,  by  Briinnow).     Polychrome  edi- 
tion       1893 

Trudell,  S.  O.,  A  Wonderful  Discovery  in  the 
Book  of  Job  (viz.,  that  Behemoth  and  Levia- 
than are  respectively  the  stationary  and  self- 
propelling  steam  engine  of  the  present  day ! ) . 

The  Heb.  text  and  Vulg.  translated 1900 

Umbreit,  F.  W.  K.,  Translation  and  Exposition 

of  the  Book  of  Job 1824 

Warburton,  W.,  The  Divine  Legation  of  Moses. 
He  held  that  Job  represents  the  Jewish  peo- 
ple in  their  Captivity,  and  Elihu  the  author 

of  the  book 1741 

Watson,  R.  A.,  Notes  in  the  Expositor's  Bible  .  .    1892 

Wemyss,  T.,  Translation,  Notes,  Essay 1839 

Young,  R.,  Translation  of  the  Whole  Bible 1863  -f 

Zockler,  O.,  Annotations  of  Prof.  Tayler  Lewis's 

Translation  of  Book  of  Job 1874 


INDEX 


Abaddon,   116,   198,   203,   210. 

abhor  I,    159,   229. 

accept      faces  =  show      partiality, 

86,    87,    138,    179,    214. 
acquaint  thee,   110,  193. 
Adam-like,    130,    211. 
Addis,   W.   E.,    181. 
Adjutrix   Diaboli,    166. 
advocatus    Diaboli,    17,    18. 
-Eneid,    Vergil's   passim. 
after    him    will    all    men    draw, 

108,    191. 
AHA!   he  saith,   158,  225. 
Alcestis,    of    Euripides,    191. 
Allah  Akbar,   216. 
allegory?    40,    41,    53. 
alliteration,    82,    176. 
altruistic  prayer,   160,  229. 
Anabasis,  Xenophon's,    166,   214, 

224. 
anacoluthon,      66       (verse      19), 

169,    218. 
anger,    101,    142,    185,    216. 
apparition,   66,    168. 
Arab,     a     genuine     one's     pride, 

182. 
Aristophanes,  cited,   173. 
arm,   symbol   of  might,   109,   148, 

154,    191,   221. 
Arm,   the  Man  of,   109,    191. 
arm,    uplifted   for    violence,    148, 

221. 
arrow  =  arrow  wound,  136,  213. 
arrows,  the  Almighty's,  69. 
(As)    liveth  God!    117,    199. 
ashes,    61,   159,   166. 
ash-heap,    61,    166. 
asp's  poison,   103,   104,   188. 
assembly,    judicial,    82,    176. 
ass,    wild,    82,     113,     151,     176, 

224. 
asses,   wild  and  swift,   151,   224. 
Augustine,    St.   Aurelius,    166. 
Aurora  Borealis?  147,  219. 

Baal,    temple  of,    216. 
back  =  west?       (forward=east?), 
112.    193. 


balance  =  scales     (E.     Rit.),     69, 

127,  170,  209. 
bands     of     Pleiades,     150,     222, 

223. 
bands,  of  swift  ass,   151,  224. 
Barnes,      A.,      commentator,      4, 

passim. 
bars    of    Sheol,     98,     149,     184, 

221. 
bars,   of  skin,   99,    185. 
Bates,    Prof.    Arlo,    quoted,    164. 
battalions,   numberless,   116,   197. 
battle,   imagery  of,   95,   105,   153, 

183,    225. 
Bear,     Great,  =  Ursa    Major,     77, 

150,    173,    220. 
Bear,   sous  of,   150,   223. 
before,  meaning?   66,  169. 
Behemoth,   Egyptian  word?   155, 

226. 
Behemoth,      fancied     steam     en- 
gine!   226. 
beholders'    place,    meaning?    138, 

214. 
Belial,  sense  of?  137,  214. 
Bentley,   Richard,  quoted,  3. 
Bildad,     21,     26,     74,     98,     196, 

200+. 
birds,      far-sighted,      120,      154, 

202,   225. 
Blair,   Hugh,   quoted,   56. 
blast,  eastern,  91,   119,  181,  201. 
blood,   uncovered,   96,   183. 
boils  =  leprosy  ?    61,    166. 
bones,    pains    in?    skeleton?    73, 

172. 
book= register?   102,   186. 
born     from      above.     Evolution? 

53+. 
born    of    woman,    88,    116,    180, 

197. 
bosses,    87,   93,   179,   182. 
bottles  =  clouds,    151,   223. 
bottles  =  wine-skins,    132,   212. 
bottom   of  the   sea,    144,    217. 
bowing   knees,    65,    168. 
bow's  son  =  arraw,   158,   228. 
brake  a  boundary,   148,  221. 


235 


236 


INDEX 


brass=copper?     120,     155,     158, 

202. 
breath,    72,    73,    77,    107. 
breath=airiness,       relief?       133, 

212. 
breath  =  emptiness,    vanity?    108, 

118,    191,    200. 
breathe  spirit,     life,     soul?     107, 

131,   174,    190,   212. 
breath  of  God,  66,  93,  131,  145, 

212. 
bridle,    125,    207. 
bridle,  double,   157,  228. 
bring    a    god    in    the    hand,    84, 

177. 
broad  spaces,   earth's,    149,    222. 
brood=gang      of     scamps,      125, 

207. 
brooks,  deceptive,   70,   171. 
brotherhood,     the     human,     128, 

210 
brow    (by  metonymy)  =  horn,  95, 

183. 
Browning,  E.  B.,  quoted,  180. 
Browning,     Robert,     quoted,     16, 

170,   191. 
bucklers,    93,    182. 
Bunyan,   John,   19;   quoted,   169. 
Burke,    Edmund,   quoted,    185. 
Burns,   Robert,  quoted,    196. 
Bushnell,   Horace,  220,  229. 
Buzite,    131,    212. 
Byron,    Lord,    quoted,    168,    170, 

181. 
Canaanites=merchants,  156, 

227. 
captivity,  turned,   160,  229. 
caravans,   71,   171. 
Carlyle,      Thomas,      quoted,      10, 

166,    171,    175. 
cast=:cast  lots,    71,    171. 
Catullus,    216. 
Chaldeans,   59,   166. 
Chamber,      the      cyclone's,      145, 

218. 
Chambers  of  the  South,  77,   174. 
changes   and  hosts,  81,  175. 
changest   countenance,   90,    181. 
Cheyne,  T.  K.,  quoted,  200,  209, 

226. 
circle  bound,   117,   198. 
circuits  of  teeth,   157,  228. 
cities   desolate,    93,    182,    195. 
clap    hands,     in    mockery,     119, 

201. 
clay,    as   wax,    148,   221. 


clay  houses,    66,    169. 
clay,   in  abundance,   119,   201. 
clay,    symbol   of  frailty,    87,    179. 
Clephane,    E.    C,    quoted,    50. 
clods  of  the  valley,   108,   171. 
coat  of  mail,    158,   228. 
Coleridge,   S.  T.,  quoted,  56. 
coming  up;   what?    144,   217. 
complaint,    of?   or   to?    105,    189. 
Conant,    "T.   J.,    3,    passim;    often 

quoted ; 
Cook,    F.    C,    4,    passim;    often 

quoted; 
Cooper,  J,  6;  quoted,   187. 
cords,    Orion's,    150,    223. 
Council,  of  God,  14,  18,  91,  181. 
counsel   of   God,    147,    220. 
covenant,     cut      (=made),     127, 

156,   209,   227. 
cover  not  my  blood!   96,   183. 
Coverdale,   Miles,   quoted,   190. 
Cowper,   William,    quoted,    2. 
crocodile,    156+,    227+. 
curdled   milk,    104,    122,   204. 
curse,   63,   67,    169. 
cut  =  made     with     cutting,     127, 

209. 
cyclone,   145,    147. 


darkened,   not  by  the   sun,    127, 

209. 
daughters  of  Job,    14,   161,   230. 
Davidson,     A.     B.,      4,     passim, 

much   quoted,    196+. 
dawn,  symbol  of?   157,  228. 
days,     of    God;     meaning?     113, 

194. 
daysman,   79,   174. 
Death;     personified?     121,     149, 

203     221 
Death,'  Firstborn  of,   99,   185. 
Death's  gates,   149,   221. 
Death-shade,    63,    114,    138,    149, 

167,    195,   202. 
Deep=:subterranean   abyss?   121, 

149,  203,    221. 

Deep  =  sea,     ocean,     great    river, 

150,  159,   222,   229. 
Delitzsch,    Franz,    15  6+,    passim. 
Demogorgon,    168. 

depravity     (inherent)  ?    20,    116, 

197. 
depths  of  deity,   82,    176. 
desolate,     places,     64,     93,     167, 

195. 


INDEX 


237 


Destruction,      personified.      121, 

203. 
devices,   ill  sense  of,    108,   190. 
Diaboli    Adjutrix,    166. 
di?  throu2;li   houses,    114,   195. 
dittographv?    104,    188. 
double   bridle,    157,   227. 
double  folds  to  Wisdom,  82,  176. 
DragonzT  Leviathan?      63,      167, 

174,    199, 
dreams   as   symptoms?    73,    172. 
Driver,    S.    R.,    4,    passim,    often 

quoted. 


eagle,  78,   153,  225. 
Eagle,  The,  Tennyson's,   225, 
Earth,    our   mother,    60,    166. 
Earth,    as    a    Temple,    147,    148, 

220. 
Earth,  wings  of,   148,   221. 
east,     west,     north,     south,     112, 

193. 
East    'Wind=sirocco?     91,     119, 

181,    201. 
egg,   white  of,   tasteless  I    70. 
eggs,    of   ostrich,    152. 
Egvpt  =  Rahab    (symbolical)  ?   77, 

i74. 
Egvptian   Ritual,   209. 
Elihu,    27,    131,    212,   213,   219. 
Eliphaz,     20,     21,     22,     65,     108, 

170,    191. 
euphemisms,     60,     64,     81,     150, 

167. 
euthanasia,   46,   196,   189. 
Evolution,   Milton's  idea,   42. 
Evolution,    spiritual,    51,    52,    53. 
Evolution,  keynote,  first  spoken? 

51,   53. 
Evolution,  universal;  first  taught 

by   St.   Paul?    43-51. 
external  Nature  personified?   32- 

37,    219,   220. 
eyelashes  of  Morn,    63,  167. 
eyelids    of    the    Morn,    157,    167, 

228. 
eyes     of     Leviathan,      symbolic  ? 

157,   228. 
eyes  roll  or  flash,  92,   182, 
eyes=:sight     (figuratively)  ?     156, 

227. 
eyes    waste    away,    83,    97,    177, 

184. 
face  accept  or  lift  up  =  show  par- 

tialitv,   86,   87,    138,   179,   214. 
face  hideth,   139,  214. 


face  of  food,   65,   167. 
face  of  garment,   157,  228. 
face  of  sword,   153,   225. 
faint,    heart   made,    112,    194. 
falcon's  eye,    120,   202,   203. 
Faust,   Goethe's,   23    (note), 
fear=:piety?   109,   122,   191, 
fear,   feared  a   fear,    65,    168, 
Fear  of  the  Lord,   109,  122,  147, 

191,   219. 
fine  =  refine,    120,   202. 
fire   not   blown,    105,    189. 
fire  cousumeth  to  Abaddon,  116, 

128,    210. 
fire   of   God=lightning?   59,   165, 
firmament,    supposed    solid,    146, 

219. 
first  man  born,   91,   181. 
First-born  of  Death,  99,   185. 
flash,  thunder's,   149. 
flesh,  take  in  the  teeth,   87,  179. 
flood,     as     a     foundation?     110, 

192. 
Flood,  the  Deluge?  110,   192. 
flood  =  lake,  inland  sea?  89,  180, 
for=:because      (of),      102,      119, 

187.    202,    210. 
forward  =  east?    112,    193. 
foundation,   a   flood,    110,    192. 
foundation,   Earth's,   147,    220, 
four  vast  regions?   121,   203, 
frenzied    utterances?    5,    71,    95, 

207,    208. 
frequentative  sense,   103,   187. 
from  =  away    from,     apart    from, 

102,    187. 
from    my    flesh;    meaning?    102, 

187. 
from=by    reason    of,     140,    158, 

215     228 
Froude,  J,  A.,  quoted,   200,  204. 


gall,   of   asps,    103,    188. 

gate,    seat   of   tribunal,    67,    122, 

169,    204,    210. 
Gates   of   Death,    149,   221. 
gathered=rdecently    buried,     115, 

119,    196,    201, 
Genung,      J,      F,,      4,      11,      26 

(quoted). 
Gesenius,      P.      H.      W.,      much 

quoted,  passim. 
gesture,    for   omitted  word  ?    115, 

119,    196,   201. 
Giant    Shades,    116,    198. 
Gilbert,  G,  E„  2. 


238 


INDEX 


girdle,   85,   178. 

glass,  gold  and,  121,  203. 

gnawers=:pains?   125,   208. 

goats   of   the   rock,    151,    224. 

god,    an   idol?    84,   177. 

Goethe,      J.      W.,      quoted,      24 

(note). 
Goethe's  Mephistopheles,   15,   24. 
gold   and  glass,   121,   203. 
Gold,   from  the  north;  meaning? 

147,   219. 
graven  sepulchre,   81. 
Grave=Sheol?      90,      172,      181, 

189. 
graven  in  the  rock,   102,   186. 
Graves^: cemetery  ?  96,  184. 
Great     Bear,     constellation,     77, 

150,   173,  223. 
grief,     demonstrative,     62,     119, 

166. 
grief  =  pain,  49,  166. 
grind  at  the  mill^  128,  210. 
guided,  to  safety,  108,  191. 


hand;  taken  for  a  god?  84,  177. 
hand  of   the   sword,    68,   169. 
hand,   palm  of  the,    133,    212. 
hand,    to    take    approvingly,    76, 

173. 
hand,  without,   138,  214. 
hand  =  pressure?    Ill,    193. 
hangeth  Earth  on  nothing,   117, 

198. 
hardened=hardened  himself,   76, 

173. 
hard-of-day=faring    badly,     126, 

209. 
harpies.  Homer's,  119,  201. 
hawk,    soaring,    migrating,    153, 

125. 
head  of  the  stars,  109,  192. 
heart,   made  faint,    112,    194. 
heart,    meaning   in   Hebrew?    75, 

76,    84,   86+,    177. 
Hebrew     conciseness,      68,      115, 

157,    169,    228. 
heights,  ocean's,  76,  173. 
hendiadys,     81,     121,    175,    203, 

218. 
herd;    conscious    of    what?    144, 

217. 
hid-away,    the,    121,    203. 
Hidden,  the,    155,    226. 
high  regions,    116,   197. 
hippopotamus.     Behemoth?    155, 

226. 


hoarded,  treasure,  129,  210. 
hoary,  the  ocean,  159,   229. 
Holy,  the;  meaning?  67,  169. 
Holy   One,   the,    70. 
hook=fish-hook?    156,    227. 
Horace,  Horatius  Flaccus,  169. 
horn,   brow  ornament,   95,   183. 
horse,  the  war-horse,   153,   224. 
house,    a   spider's,   75,    173. 
household  =  body      of      servants? 

57,    165. 
houses,   of  clay,   66,   169. 
Humboldt,  Alex,  von,  219. 
hunger-bitten,  99. 


idolatry,   129,   210. 

iambic   verse,   5, 

incoherences.  Job's,  5,  71+,   179, 

202,    206,    208+,   210. 
influences    of   the    Pleiades,    150, 

223. 
in  hand,  a  godl    84,   177. 
inheritance  by  women,   161,  230. 
in  o?ie  =  unchangeable,    112,   194. 
interruptions?     107,     115,     187, 

190,   196. 
interpolations?  188,  195. 
irony,   83,    116,   177,   198,   220+. 
irony,   Indian,   181. 

jackals,    127,    209. 

Jemima,     Job's     daughter,     161, 

230. 
Job's  greatness,    14. 
Job's  brain   disordered?    5,    71+, 

170,   171+,    208+. 
judgment;     meaning?     74,     143, 

173,    219. 
Judgment  of  Osiris,  209. 
just  with  God;  meaning?  66,  76, 

173. 


keepeth    watch    over    tomb,    108, 

191. 
Kennicott,  B.,  200. 
Keren-Happuch,    daughter,     161, 

230. 
keynote       (spiritual      evolution), 

53+. 
Keziah,   daughter,   161,  230. 
King  of  Terrors,   99,   185. 
kissed?   which?  how?   129,  210. 
knees  ready,   64,    167. 
Kurds;    of    Chaldean    ancestry? 

166. 


INDEX 


239 


laid  up,   times,   113,   194. 

lain  in  wait,    128,   209. 

Land  of  the  Living,   121,  203. 

Landmarks  remove!    113,   195. 

laughing-stock,   84,   177. 

lay  at  him  sword,   158,   228. 

lead,    melted    and    poured,    102, 

left  =  left  hand  =  north?  112,  193. 
leprosy,   black?    127,   209. 
let  shut  up,  82,   176. 
Leviathan   (fabled  monster?)    63, 

117,    167,    199. 
Leviathan=crocodile?  156+, 

227. 
Lewis,      Tayler,      quoted,      175, 

176+. 
lift  to;   meaning?   106,   189. 
Lifted-up-of-Face,  109,  192. 
Light=the  sun,   129,  210. 
light,    dwelling-place   of,    149. 
lightning,   path  of,   149. 
lightningrrflashing    sword?    105, 

189. 
loathe    (what?),    73.    172. 
locust,  leap  as  a,   153,  225. 
lookest  at  me  I   126,  208. 
loose,  let  upon  me,   79,  175. 
lotuses,   156,   227. 
Lowell,  J.  R.,   quoted,  28. 
Lowth,  Robert,  8. 
lucid  hours,  201+,  204+,  209+. 
Lucretius,   quoted,    166. 
Luther,  Martin,   12. 
lye=alkalized   water?    78,    174. 


Magistrates,    128,    129,   210. 

merchandize,   make,    71,    171. 

Man-of-Arm,   109,   191. 

man  of  lips,   81,   176. 

man  to  his  brother,   157,   228. 

man=:a    manly    man,    147,    154, 

226. 
mantle,   of  mist,    148,    221. 
Marshall,    J.    T.,    4,    39,    passim; 

quoted,   194,   196,   220+. 
Mazzaroth=Zodiac    Signs?    223. 
meeting,  house  of,   126,  208. 
melting=in       dissolution?        70, 

170. 
Mephistopheles,   23    (note). 
Messianic?    95,    183. 
Mezentius,   177. 
migration   of  birds,    153,    225. 
Milton,    quoted,    14,    36,   42,   221. 
Milton's  Samson,  210. 


Milton's   Paradise   Lost,    42,    53, 

passim. 
Mind,  of  the  Universe?  41. 
mining   operations,    111-+-. 
mirror,   molten,    146,   219. 
Modern   Reader's  Bible,    17+-f. 
molded    (moulded),   formed,   133, 

212. 
monster,  of  the  sea,   73,   172. 
Morning's   eyelashes,    63,    167. 
Morn,  eyeUds  of,   157,  228. 
moth    (or  spider?),   169,   201. 
mother  Earth,    60,   166. 
Moulton,     Richard     G.,     8,     29, 

passim. 
mourning,     seven    days    of?     62, 

167. 
mouth=:loud  voice,   101,   186. 
Muhlenberg's   "  I  would  not  live 

alway,"    172. 
multitude  of  waters,   109,   192. 
Munger,   T.  T.,    6,   39. 
Music  of  the   Spheres?   220. 
Mystery     of     undeserved     Suffer- 
ing,  22  to  40. 
mystical  numbers  and  names,  40, 

suggesting  Allegory  ? 

Naamathite,    166. 

neck,   rusheth  with,   93,    182. 

neesings,  157,  228. 

nest=family    home,    123,    205. 

nether  millstone,    228. 

Kewton,    Thomas,    42. 

North,    over    empty    space,    117, 

198. 
north,    seat  of  Lucifer?    219. 
north,    splendor   from,    147,   221. 
Northern   Aurora?    221. 
nostril=anger,   66,   168,   185. 
nostrils,   of   war-horse,    153,    225. 
Noyes,  G.  R.,  quoted,  56,  186. 
number,   the  years',    182,    183. 
numbered  years,  96,   183. 

oath,   Hebrew,   117,   199. 

Oaths    and    Imprecations,    127-|-, 

209+. 
Ocean;  what  ocean?  76,   173+. 
of=:some  of,   82,    176. 
oh  that=(Heb.)  who'll  give?  82, 

90.    176,    181,    204+. 
on  nothing,  hangeth  Earth,   117, 

198. 
onomatopoeia      (neesings),     157, 

228. 
Ophir=gold,   110,   193. 


240 


INDEX 


Ophir;  where?   121,   193. 
Orion,   77,   150,   173,  223. 
Osiris,  Judgment  of,  209. 
ostrich,    152,    209,    224. 
ostrich-brood,    127,    209. 
ostrich   wing,    1,52,    224. 
ostrich,   voice  of,   127,   209. 
outcasts,    124+,    207. 
ox,  wild,  152,  224. 


pain,=:grief  ?   94,   183. 

pain,   in   Sheol  ?   91.   181. 

palate  =  roof      of      mouth?      103, 

188. 
palate=:taste,    sense?     133,    171, 

212. 
palm,  tree   (Gr.  phoinix),  205. 
palm,   of   hand,    144,   217. 
Paradise  Lost,   42,   53,   passim. 
parallelism    in    Heb,    poetry,     8, 

passim.  ' 

parallelism,       introverted,       119, 

201. 
participle,     emphatic,     87,     105, 

179,    189. 
path,  of  miner,  120,  202+. 
Peace,   chamber  of,    169. 
Peake,   A.    S.,   4    (note),   passim.. 
perfect  in  knowledge;  who?  141, 

216. 
personification,   67,   157,  205-f. 
Phoenix,      mythical     bird,      123, 

205. 
phosphorescence?  159,  229. 
pillars,    heaven's,    117,    198. 
pipe,    106,    127,   189,   209. 
pit=the  grave?    134,   135. 
pit  =  Sheol?    135. 
place  =  stop,    lodgment?    96,    183. 
Plato,    on    stars    as    living,    220, 

41. 
Pleiades,     bands    of,     150,     176, 

223+. 
Pleiades,   making  of,    77,    174. 
poison  drinketh?   69,   170. 
Pope,    Alexander,    quoted,    5,    49. 
Pope's   translation   of   Homer,    3. 
possessions;   meaning?  97,   184. 
prayers,    Job's   two,    160,    229. 
pride,    sons    of,    120,    159,    202, 

229. 
prince,     a     royal     person?     130, 

211. 
prince  =  tyrant?  108,  190. 
produce=yield  of  soil,  etc.,   128, 
209. 


Prometheus  Unbound  ( Shel- 
ley's),   168. 

proverbial  expressions,  61,  73, 
75,   82,   172,   173,   176,   186. 

Pythagoras,    41. 

Rahab;   meaning?   77,    117,    175. 

rain,  124,   145,   150,  206,  218. 

Ram,    family   of,    131. 

ransom,    135,    143,    213,    217. 

raven,   151,  223. 

redeemer  =  vindicator  ?    186. 

reed,  skiffs  of,  78,  174. 

rein,    125,    207. 

reins,  sense  of?   102,  187. 

remnant;    meaning?    110,    193. 

Renan,   Ernest,    174,   219+. 

rendings,   of  clouds,    117,   144. 

Rephaim;   giants?   116,   198. 

right    (hand)=south?    112,    193. 

right  =  what  is  legally  due?   117, 

199,    154,    226. 
right =rectitude?    154,    173,   226. 
Righteousness,    personified,    123, 

207. 
Tightness,   74,   173. 
Ritual,   Egyptian,   209. 
rock-goats,    151,   224. 
rock's  tooth,   153,  225. 
Rogers,    R.   W.,    6;    quoted,    186, 

205. 
Rollers=:rolling  waves,  148,  221. 
roots,  of  the  feetl   88,   180. 
roots  =  bottom  (  ?)      of     the     sea, 

144,    217. 
Royds,  T.  F.,  4   (note),  172+. 
rush  =  papyrus?     75,     156,     173, 

227. 

Sabeans,   16,   59,   165. 
sack,   sealed  in  a,  90,   181. 
Sahara    Waltz     (Carlyle's),    126, 

210. 
saints;   meaning?   92,   182. 
sarcasm?     83,     116,     177,     198, 

220,   222. 
Sartor       Resartus        (Carlyle's), 

quoted,    166,    175. 
Satan,  the,   15,   17,   18+. 
scales,    as   shields,    157,    228. 
scales,   a  coat  of  mail,   158,   228. 
scales,    for   weighing,  _  69,    170. 
Scatterers  =  north     winds?      145, 

218. 
scroll  =  indictment?   130,   211. 
sea-monster,   73,   172. 
Sea,    personified,    117,    121,    198. 
sea's  springs,  149,  221. 


INDEX 


241 


seal  up,   114,   195. 
sealed,   in  a  sack,   90,   181. 
sealeth  =  confirius^    134,    213. 
sealeth  up,    145,   218. 
seal-ring  clay,    148,    221. 
Becure  =  free  from  care?  83,  17. 
Septuagint,    233,    passim. 
Serpent  swift,   117,   199. 
servants,   of   God,    66,    169. 
Shakespeare   quoted,    14,    16,    24, 

25,   166,   168,   172,   170+. 
shade,   pant  for,   72,   171. 
Shades,     giant,     Rephaim,     116, 

198. 
shadow  imagery,   75,   173. 
Shadow    of    Death,    63,    85,    96, 

114,    167+. 
Sheba,    71,    171. 
Shelley,    P.   B.,    168. 
Sheol  =  Hades?   the   Underworld? 

72,     82,     90,     98,     106,     116, 

172+. 
Sheol,   condition  in?  91,   181. 
shield-bosses,   87,    179. 
shields  =  rows     of     scales?      157, 

228. 
short  =  curt,      too     brief?     impa- 
tient?  105,   189. 
Short  Studies,  Fronde's,  200. 
Shuhite,   61,   166. 
siege  imagerj',  101,  125+,  183+. 
Siegfried,   C,   175,   184+,  quoted 

187,    189+.    _     . 
signature;    cruciform?    130,   211. 
Signs,  Zodiac,  150,  223. 
since   thy    days;    meaning?    148, 

221. 
Bisters,   highly  respected,   57,   58, 

59,    165,    230. 
skiflfs  of  reed,    78,    174. 
skin  for  skin,    61,    166. 
skin    of    the   teeth;    sense?    101, 

186. 
sky-forms,    150,   223. 
snaite  my  cheek,   95,   183. 
snares.   9^,    156,   227. 
Socrates,    obedient  to  law,    22. 
sodomites,    142,   216. 
solid,  like  a  casting?  83,  176. 
solutions    of   the   mystery,    23    to 

39+. 
son  of  the  bow,  158,  228. 
songs  by   night,    140,    215. 
sons  of  flame,   67,   169. 
sons  of   God,    57,    165. 
sons    of    pride,    120,    159,    202, 

229. 


Sophocles      (Oedipms     Coloneus), 

168. 
soul=:  breath,     life,      spirit?      79, 

100,    125,    178,    179+. 
soul   dieth   in   youth,    142,    216. 
South=:south   wind,    146,    218. 
Southey,    Robert,    quoted,    222. 
speeches,   sequence  of,   196,    197, 

198,    200+. 
Spheres,   Music  of,   148,   220. 
spider's   house,    75,    173. 
spirit  =  spectre?    66,    168. 
spirit  =  soul?   69,   168,   73+,   184. 
spittle,    97,    125,    184,   207. 
spread  out   the   sky,    146,   218. 
stage   directions,    209,    213,    219, 

229+. 
stars,    head   of   the,    109,    192. 
Stars,    Morning;    meaning?    220. 
steps,  tell  the  number,  130,  211. 
storming   column?   95,    101.    125, 

183,    185+. 
strength  =  produce?    130,    211. 
strike,  into  the  hand,  96,  184. 
substance;      meaning?     58,      93, 

165. 
suffering,    undeserved;    mystery? 

22+. 
sun,   worship  of,   210. 
swallow   down   riches,    104,    188. 
swallow   my   saliva,    73,    172. 
Swift,     Jonathan ;     his     custom, 

167. 
swift,   on  the  waters'   face,    115, 

195. 
sword.   Behemoth's,   155,   227. 
symbolism?  inference?  40. 

teeth,    skin    of;    meaning?    101, 

186. 
tell  his  way,   108,    191. 
Tema,     Temanite,     20,     65,     71, 

166. 
temple  slaves  of  Baal,    216. 
Tennvson,     Alfred,     quoted,     35, 

189^  223,    225. 
tent=pavilion?    108,   190. 
tent-cord,    67,    169. 
Terror,  a,  66,  71,   153,  171,  225. 
Terrors,   King  of,   99,   185. 
terrors,    125,    208. 
testudo,   military?   93,    182. 
Theriacon,  Nicander's,   227. 
thorns,    131,    211. 
thorns  =  thorn  hedge?   67. 
threshing-floor=threshed     grain? 

152.   224. 


342 


INDEX 


threshing    wain,    159,    229. 
thunder;     122,     144,     145,     153, 

224. 
thunder,  neck  clothed  with?  153, 

224. 
Tiamat,    a   chaos  dragon?    174. 
timbrel,   lift   to,    106,    189. 
times    laid    up;    meaning?     113, 

194. 
Todtenbuch,  Egyptian,   209. 
tokens;    sense  of?    108,    191. 
tongue's  scourge,   68,   169. 
tooth,  the  rock's,   153,   225. 
touched,    God's    hand    hath,    102, 

186. 
transposition     of     verses?      180, 

196+,   206,   226. 
treasuries  of  snow,   149,   222. 
tribunals,     imagery     of,     77,     78, 

79,    82+,    111,    193. 
tribunal,   seat  of   (city  gate),  67, 

122,    169,    204X. 
troglodytes,    124,    207. 
Truth  Eternal,    85,    178. 
turning-point   in   the    case?    160, 

229. 
Twelve     Signs,    of    Zodiac,     150, 

223. 
twice,     thrice=repeatedly?     135, 

213. 
two  prayers.  Job's,   160,   229. 
Two     Voices,     Tennyson's,     168, 

181. 
twofold  wisdom,   82,    176,   178. 

udders?   full   of   milk,    107,    190. 
Umbreit,  F.  W.  K.,   quoted,   182. 
Underworld     (Sheol    and    Abad- 
don),   203. 
Uriel,  Milton's,   17   (note). 
Uz,   land  of,   13,   57,   165. 

vault  of  heaven,   109,   192. 
vile=:mean,     of     small     account, 

154,   225. 
Vindicator,    102,    186,    187. 
vineyards,  the  way  of,   115,  196. 
Vergil,      Jilneid,       Georgics,      41 

(note"),   43,    170,    225. 
vision,     (3rod    speaketh    in,     134, 

213. 
vision     (sight),     in    birds,     120, 

121,    154,    203,    225. 
vision,  that  of  Eliphaz,   66,   168. 
visions,    symptoms?    73,    172. 
Voice    from    the    Whirlwind,    30, 

31+,    147,    219. 


Voice  of  External  Nature?  32  to 

37. 
Vulgate,     passim,     (See    Jerome, 

page  232). 


wake=bestir  himself?   74,   173. 
watch,   over  tomb,   108,   191. 
Watcher=critical    observer,     73, 

172. 
war,   in  heaven?   116,    197. 
war-horse,    153,    224. 
war-service,     of    man    on    earth, 

72,   90,    171,    181. 
waste,    the  =  the   desert,    71,    171. 
water-flood,    the,    149,    222. 
Watson,    R.   A.,   25. 
way'=:of  righteousness,   127,  211. 
way=:traveler?    130,   211. 
wavs,    of    destruction,    101,    125, 

i85,    207. 
weahh  =  prosperity?    106,    189. 
weeping=:trickling       in       mines, 

120,    203. 
Wetzstein,  J.  J.,  quoted,  166. 
what  ?  =  who?  of  what  sort?  106, 

189,    190. 
Whirlwind,      Voice      of,       30+, 

226+. 
whisper  word,  wha^  a!  117,  199. 
Whittier,   J.    G.,    quoted,    30,    49, 

202. 
widows  wail,   119,  201. 
wife  of  Job,   18,   61,   166. 
wild    ass,    82,    151,    176,    224. 
wild   rock-goats,    151,    224. 
wild     ox=C8esar's     urus?      152, 

224. 
wilderness,  food,   113,  195. 
Wind,    East,    91,    119,    181,    201. 
wind,    great,     a    whirlwind?    59, 

166,    173. 
wind,   words  of,    71,   74,   91,   94, 

173+. 
windy  knowledge,   91,   181. 
wings  =  edges,       borders?        148, 

221. 
wisdom,     double     folds     to,     82, 

176. 
wisdom;      man's?      God's?      84, 

85,    122,    203. 
Wisdom;      whence?      120,      121, 

204. 
Wisdom,    as    a    concrete    thing? 

204. 
wish=what  is  wished,   128,  210. 


INDEX  243 


woman,   born   of,    88,    116,    180,       Years  of  number,  96,   183. 

197. 
Wordsworth,    W.,    quoted,    54.  Zodiac  Signs,   150,  223. 

worm;    two  kinds,    116,    197.  Zophar,      21,      61,      160,      200, 

passim. 
Xenophon's  Anabasis,   166,   214, 

224. 


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